a materiall house of stones or of gold silver wood marble but a spirituall house of living stones And as the house is spirituall so are the meanes and instruments he useth His rule is the word of God Psal. 19. 4. Their line is gone forth through all the earth and their words into the ends of the world The hammer by which he hewes and polisheth these rugged stones is the same word or doctrine of the Law Jer. 23. 29. The cement by which he couples them to the head is Faith and to the members is Love and Charity 2. Salomon being to build his Temple could not find matter enough for his building in his own countrey of Judea but sent abroad to Hiram a Gentile and to Pervaim now Peru as some think and to other farre and remote parts for supply So our Salomon for his spirituall building gathers matter not onely out of Judea his own ancient people but contracts friendship with the Gentiles and these come in out of the most remote parts of all the world to set forward that building therefore the Church is now Catholike 3. Salomon prepared great stones to lay in the foundation of the house 1 King 5. 17. but as great and costly as they were they could not uphold that house but it must fall to ruine and destruction Our true Salomon by inimitable art layes himselfe a foundation in Sion an elect precious and chiefe corner stone Upon which firme foundation he so aptly layes and knits every living stone that is every beleever that all the gates of hell cannot prevaile against any one of them Matth. 16. 18. 4. Salomon in that building prepared and hewed stones in Mount Lebanon 1 King 6. 7. and being so squared and fit not an axe or hammer nor any toole of Iron was heard while the house was a building Our Salomon admits no stone into his building which is not first prepared and initiated by the word and Sacraments and being fitted lays them on the foundation without any more shaking by hammer or hatchet knits them to the other stones by the durable cement of Christian love charity so as now the noyse of contention nor blowes of bitternesse and hatred are heard among them any more Secondly in dedication of the Temple 1. Salomon consecrated that house to the service of God by solemn prayer imploring his eye of protection upon it and his presence with it upon all occasions and necessities 1 King 8. 14. Our Salomon hath also dedicated his house and by solemne prayer commended it to the care and custody of his heavenly father Nothing needfull for his Church hath he forgotten to procure for it not onely by that most effectuall and meritorious prayer but also by his continuall intercession now in heaven for it 2. In that dedication Salomon framed a most excellent prayer the form of which is registred in Scripture but our Salomon hath delivered us a forme and pattern of prayer which is a great part of the riches of the new Testament above the old Thirdly In ordering the Temple that is in the constitution of Gods true and publike worship in that Temple in appointing the severall offices and Officers of it A type of Jesus Christ who ascending on high appointed the Officers of his Church some Prophets some Apostles some Evangelists and some Pastors and Teachers for the building up of the body of Christ Eph. 4. 11 12. 1 Cor. 12. 5. there are many administrations but the same Lord. VI. Salomon was a type of Christ in wise dispensing and administring justice 1. In respect of gifts 2. Of excution or manifesting them 1 For the gifts they are notably signified in Salomons Throne which was exalted above all the Thrones of all Princes described 1 King 10. 18. 1. The matter was Ivory and gold wherewith it shined Signifying the sincere and upright disposition of Salomon to justice and equity shunning all corruption and by-respects which make men pervert justice And as these virtues made Salomons throne to shine so the royall throne of Christ is a throne of Justice a great white Throne Rev. 20. 11. Nothing but sincerity and purity proceeds thence He justifies no wicked person or cause nor takes the ungodly by the hand 2. The state of it The King ascended to it by six stayres signifying that the Kingriseth above all his subjects many degrees in practise of many vertues wisedome prudence justice fortitude piety So Christs Throne is infinitely exalted above all Princes above men and Angels dominations principalities thrones and set at the right hand of God and himselfe as infinitely transcendeth all creatures in practice of all graces in perfection of all holinesse 3. The figure was round signifying the perfection and simplicity of the minde in the Judge discerning causes who could not abide any deceitfull fraudulent or hypocriticall courses or corners Such is the Throne of Christ in whom was never found guile nor deceit neither can he abet or not hate it in any 4. There were two pillers or barres to beare up the armes of Salomon signifying the rewards and defence of good men and the punishment and repressing of evill men by the power of his arme whereby Kings and kingdomes are sustained So our Lord Jesus upholds his kingdome by reward and punishment and in the last day shall set the sheep at his right hand and the goats on his left 5. Two Lyons of gold standing by the stayes noting the power and fortitude of the King whose strength is as the strength of Lyons against enemies and to put in execution wise and soveraign counsels But Salomons strength was weaknesse to the strength of Christ who as a couragious Lyon of the tribe of Judah shall teare and foyle his enemies and none shall rescue Hos. 5. 14. 6 The foote-stoole of it was of gold 2 Chr. 9. 18. to note the freedome of the King from covetuousnesse that he ought to have his wealth under his feet and so master them as they neither overcome nor corrupt him So Christ the Judge of the world most perfectly despised the world and at his appearing shall set it under his feet and burne it 2. For administring according to those gifts Salomon did with such admirable wisedome judge between the two harlots for the living child as all Israel hearing the judgement feared the King for they saw that the wisedome of God was in him to do justice 1 King 3. 28. But our Salomon is the just judge of all the world who shall passe a righteous sentence between the godly and the wicked in that great and terrible day Matth. 25. when all flesh shall see and admire the wisedome and power of God in him to do justice For applycation briefly I. A greater than Salomon is here Luk. 11. 31. 1. Hence our Saviour perswads to come to him to partake of his wisedome wealth peace grace But the Queen of the South shall rise up
upon the unclean person the third and seventh day and so he washing his clothes and flesh with water was clean at even ver 18 19. Signifying 1. That the bloud of Christ is the onely water of separation for persons separate to separate them from their uncleannesse The water made of the ashes of Christs death and bloud-shed sprinkled upon the unclean can onely purge the conscience from dead works 2. That this bloud of Christ must be sprinkled with hysope of faith and mortification For hysope hath a cleansing quality and is put sometimes for that which onely and properly cleanseth purge me with hysope that is with the bloud of that eternall sacrifice figured by that which is sprinkled with hysope 3. That this bloud of Christ must be often applied the third day and the seventh day The death and merit of Christ must be often meditated and applied to the heart For it is a perpetuall and eternall purging and sprinkling water in the Church and we must have daily recourse unto it I. That the Lord hath appointed meanes for cleansing all kind of impurity 1. That his people and we might know that by no infirmity and frailty we shall fall quite out of the grace of God 2. That the Lord takes not the forfeit of all the scapes and foule falles of his children utterly to forsake them seeing the Jew that was legally polluted seventy times seven times was as often received in againe as he was cleansed according to the purification of the sanctuary 3. That we should not despaire nor the weak Christian be quite dejected in the sence of the multitude of his frailties and foule touches seeing the Gospel affordes us the remedy and meanes to cleanse all morall uncleannesse no lesse certainely and fully than the Law to the Jews to purge their legall II. As the Jew was no sooner defiled by touching a dead man or bone or grave or tent or any thing about him but he must presently repaire to the meanes of legall cleansing So every Christian defiled by the least touch of any dead work must have recourse to the remedy appointed in the Gospel The Law appointed the water of the ashes of a red Cow but the Gospell appoints the red bloud of Jesus Christ sprinkled and applied by faith as by hysope upon the conscience Consider 1. The necessity The person defiled not having this sprinkling upon him shall be cut off from Israel vers 13. So whosoever hath not the bloud of Christ sprinkled upon his soule shall be cut off from the number and inheritance of the Saints Mar. 16. 16. he that believeth not shall be damned 2. Every sin is a separation from God who being a God of pure eyes cannot abide the filth of it and therefore we had need continually to have this water of separation for the washing of our hearts daily and often every day because it is gathering some uncleannesse every hour yea every moment 3. An unclean creature or vessell could not be of any service to man for he must not touch it till it be cleansed So a sinner so long as he is unclean and impenitent cannot be of any good use nor present any acceptable service to God And therefore the Prophet Isa. 〈◊〉 Wash you and cleanse you and then come No man dare present any thing to a King with a foule hand the Lord will accept no such present 2 Cor. 6. 17 18. touch no unclean thing and I will receive you and be a father unto you Implying that the Lord will not receive him that any way communicates with sinne if obstinate and impenitent 4. Nothing else can recover our beauty and first estate of holynesse and happinesse but this laver A cloth once soiled never recovers the beauty and whitenesse but by washing This laver onely brings back a white and unspotted innocency All the holy water in the Sea of Rome cannot wash one sinne for that hath no commandement no institution no promise Besides all legall Ceremonies are dead which in their life time could not cleanse by the meer deed done as they say theirs doth 5. How vaine is it to see men and women curious and carefull in washing their bodies and clothes they will not suffer the least spot on them but wash them weekly and yet go on year by year in the soule defilements of sinne and never desire to be washed and rinsed in the water of separation nay nothing more troubles them than to be called to reformation A cleanly man will have his clothes washed weekly but his hands and face every day A cleanly Christian will not be lesse carefull of his heart III. Seeing there was so much businesse in legall cleansing of the least foulenesse how carefull were the Jewes to avoid those foulnesse and how much more should Christians be to avoid the morall 1. In themselves A good heart will be affected with the least touch of sinne as David to cut Sauls lappet and to avoid the least appearance as well as evill it selfe 2. From others For the Jew might be impured from others as well as by himselfe We must not communicate in other mens sinnes 1 Tim. 5. 22. The just man bewareth not onely sinne it selfe but even the contagion and infection of sinne Watch thy selfe as privie to thine own weaknesse and thy adversaries subtletie and strength Watch against other sinnes as being beset with snares Resolve with good Jacob Gen. 49. 6. Into their secret my soul shall not come This strict watching is counted commonly foolish precisenesse nicety hatefull purity but God esteemes it otherwise It is an apparant losse of mens favour preferments and worldly helps but he onely findes the favour of God and the happinesse to see God Sect. VII The oblation for unclean issues leading us to Christ is appointed Lev. 15. 14 15. In this 1. What foules must be prepared for the offering Two Turtles or two young Pigeons and so for the womans vers 29. Of the clean kind of birds signifying and resembling the purity of Christs humane nature Besides his innocency simplicity meeknesse chastity charity fruitfulnesse of all which virtues these Doves were expresse Emblems 2. What was the use of these foules 1. They must bring them to the Priest No man must offer his own sacrifices but must present them to God by Christ the onely high Priest 2. They must bring them to the doore of the Tabernacle for publick service must not be privately performed and figured our entrance by Christ the doore 3. One must be made a sinne offering the other a burnt offering The sacrifices were types of that onely sacrifice of the Sonne of God our Redeemer performed upon the Altar of his Crosse for the expiating the sinnes and foule issues of the whole world In them both 1. What they were 2. What were the ceremonies about them 1. The sinne offering was a sacrifice in which the whole beast or bird was not
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
things as they handled But especially to signifie Jesus Christ our high Priest to be without all blemish the onely immaculate Lamb that takes away the sinnes of the world For although no other mortall man could be without some blemish of sinne or other yet it became us to have such an high Priest as is holy harmlesse undefiled separate from sinners Hebr. 7. 26. And as our Lord was spotlesse and without all blemish so also perfect in all parts and perfections He wanted no part no gift no sufficiency to discharge that function too weighty for men and Angels I. In this our unblemished high Priest we have a sufficient cover for all our blemishes both of soul and body 1. If never so blemished in soul by sinne by infirmity if we have a thousand wants and eye-sores if we bewaile and resist them here is help and remedy in our high Priest against them all For as those persons that had such blemishes might not stand at the Altar to doe duties there yet they were allowed in the Congregation and to eat from the Altar of the sacrifices as the Priests did Levit. 21. 22. So all defects and weaknesses which the Saints carry as a burthen shall not hinder them from participating in the good things purchased by Christs sacrifice nor cast them out of place of the elect neither here nor for ever 2. Be thou never so blemished and deformed or maimed in body now the truth being come God respects not according to the outward appearance And although the honour of the Ministery must be respected and the choysest of our children are not too good for Gods service yet now it is far better a good Minister without an eye or a hand or foot than a Congregation without a good Minister II. All these outward perfections of the body in all the Priests high and low point us to such endowments and gifts of mind which the Lord expects in Ministers before they attempt this high calling 1. He of all men must not be blind or ignorant Hos. 4. 6. Because thou hast refused knowledge thou art rejected from being a Priest to me How should he be a light to others that himselfe is in darknesse If the eye be dark so is all the body 2. He must not have either a blind or a blemished eye an eye filled with envie at another mans gifts and prosperity Nor a squint eye looking indirectly upon every thing not ayming at Gods glory or the building of Christs kingdome but his own glory wrath lusts ends 3. He must not be lame or cripled in his feet but make right steps to his feet Heb. 12. 13. Upright in his way not right doctrine onely but right life also 4. He must not have a flat nose that is without discretion or judgement to discerne truth and falshood good and evill things fit and unfit As the nose discerns smells so to discern companies and courses 5. He must not have a crooked back bended downwards and allmost broken with earthly cares hindering his eye from looking towards heaven and interrupting heavenly contemplations and study And so in the rest Would God such care were had in the choice and permission of Evangelicall Ministers as in the Old We should not see the Churches pestered with so many unworthy illiterate men fitter for any trade than this so holy calling Sect. II. II. His consecration set down Exod. 29. 1. wherein were three things 1. Washing 2. Anointing 3. Sacrificing and purifying with bloud And this consecration to continue seven dayes together Which in generall shadowed the surpassing sanctity and purity of Christ above all other men and Angels Whom the devils themselves call that holy one of God Mark 1. 24. In speciall verse 4. the washing did not onely admonish them to cleanse and purge themselves from the inward defilement of their sinnes before they undertooke that holy calling but plainly pointed at the washing and Baptisme of Christ who undertaking his Ministery went into the water and was baptized Matth. 3. The anointing by the holy Oyle verse 7. signified the anointing of Christ with the holy spirit without measure Isai. 61. 1. The Spirit of the Lord hath anointed me to preach Psal. 45. 7. God even thy God hath anointed thee with the oyle of gladnesse above all thy fellowes In which regard Christ was called by eminency the anointed of God and the Priests are types touch not mine anointed In this anointing 1. The matter holy oyle signifying the Spirit of God and his gifts for much similitude agreement between them 1. That was made of the most pretious things in all the world Exo. 30. 25. So the holy graces of the Spirit are the best things in the world Luk. 11. 13. there is no gift to this Oyle swimmes aloft So the Spirit and graces are highest 2. No stranger had that Oyle but onely persons and things sanctified So none but Gods Elect have these precious and saving mercies Joh. 14. 17. the World cannot receive it that is gifts not common but of sanctification 3. That perfumed all the place where it was It is the Spirit of God that sweetens and perfumes all our actions and natures otherwise most corrupt and loathsome to God 4. That sanctified the thing to which it was applied and set it aside to an holy use Without this oyle the sacrifice of the Jew was as if he had killed a dog It is the Spirit that sets us apart and sanctifieth to the Lord us our persons our actions 2 Tim. 2. 21. The service that wants the Spirit is hatefull to God 5. Oyle is cleare in shining and makes other things anointed to shine The holy Ghost within enlighteneth the mind and brings in the true light and knowledge of God 1 Joh. 2. 27. the anointing shall teach you all things 6 Oyle hath the force of fire in penetrating and subtly pearcing and is the fuell and feeder of fire and flames So the Spirit of God is a pearcing fire in the heart and kindles and maintaines in it the ardent flames of the Love of God Holy thoughts as sparkels flie upward 7. Oyle suppleth cherisheth comforteth So the Spirit of consolation anoints with oyle of gladnesse Psal. 55. 7. It is he that brings peace and tranquility into consciences 2. the measure powred in abundance upon Aarons head Not dropped but powred signifying the abundance of gifts and graces most plentifully conferred upon Christ our head For as it was proper to the high Priest to be anointed on the head whereas the common Priests were anointed but in their hands not on their heads So was Christ as the head anointed with oyle above all his fellowes and received the spirit beyond measure signified by powring on the head 3. The communication of this oyle It stayed not on Aarons head but ran down his beard even to the skirts of his garments signifying that the Spirit of grace distills from the head unto
of God true God and man 2. They were sinfull men and must offer first for themselves and then for others Heb. 5. 3. But Christ was sinlesse he needed not offer for his own sinnes Heb. 7. 26 27. 3. For their office they were but ministers of holy things and of salvation propounded in them Christ because of this order was author of salvation to all that obey him Heb. 5. 9. 10. 4. They were many and all ministers of a temporary covenant but he is but one who hath obtained a more excellent office in that he is Mediator of a better testament established upon better promises Heb 8. 6. For the promises of the covenant of grace are more excellent than those of the Legall covenant 5. They offered often and the repetition of sacrifices argued their invalidity and imperfection but he offered but once and needed not doe it daily Heb. 7. 27. which argued the perfection Heb. 9. 28. 6. They offered the bloud of beasts which could not expiate sinne nor wash the conscience of the sinner farther than purifying the flesh but he not with bloud of bulls and goats but with his own bloud entred once into the holy place having obtained an eternall redemption Heb. 9. 12. and this bloud purgeth the conscience from dead works verse 14. 7. They served in an earthly fading Sanctuary made with hands and entred into an holy place which perished and failed according to that elementary and temporary worshipâ— but he is minister of the true Sanctuary and Tabernacle which the Lord pitcht and not man Heb. 8. 2. this tabernacle is his own blessed body in which he performed all his service called chap. 9. 11. a great and more perfect Tabernacle not made with hands and verse 24 is now entred not into holy places made with hands but into the very Heaven to appear in the sight of God for us 8. They all ceased dyed one succeeded another as mutable was their whole service which also ceased and deceased and gave place to the truth of it when the fulnesse of time came but this true Melchizedek being without beginning or end of dayes hath an eternall Priesthood Heb. 7. 24. and therefore neither hath nor needeth any successor in earth Whence every repetition of his sacrifice bloudily or unbloudily in the Masse is an high and hatefull blasphemy a denyall of Christs person to be above the person of Melchizedek and of his sacrifice to be above Aarons or that it was offered by the eternall spirit of his Deity VI. The excellency of the person shewes the greatness of the Sacrifice the greatness of the sacrifice the greatness of the sinne Melchizedek because he was but likened to the Sonne of God Heb. 7. 3. could not offer a Sacrifice to take away sinne he must be the Sonne of God indeed and God himself that must doe that The least sinne which we account so light could never be expiated but by the bloud of him that is God as well as man All created strength cannot stand under the burthen of the least sinne Therefore in the worthiness of this person see the unworthiness of thy sinne to hate and abhorre it and thy self in dust and ashes for it An hainous and execrable offence were that which nothing could take away but the death of the Prince CHAP. V. 4. Isaac a type of Christ. I. IN his birth Isaac the sonne of Abraham the father of the faithfull a promised seed long before he was born in whom all the nations of the earth should be blessed Yea so strange was his birth as that he was not to be born by the strength of nature but of Sarahs dead womb when it was not with her as with other women Insomuch as when the Angel fore-told it to her she thought it impossible Gen. 18. 12. So Christ the sonne of Abraham commonly so called the onely Sonne of God by nature who is the Father of all the faithfull who are taught to say Our father c. The onely true promised seed long before prophecied of and expected of beleevers before his manifestation about four thousand yeares Borne and incarnate not by the strength of nature but by the power of the holy Ghost after an unconceiveable manner so as when the Angell told his mother Mary of his miraculous manner of birth she thought it impossible and said How can this be Luk. 1. 34. And in him onely the whole spirituall seed of Abraham all Gods people of Jewes and Gentiles were blessed Psal. 72. 17. the Nations shall blesse him and be blessed in him Which Prophecy cannot be understood of Salomon for scarce his own nation was blessed in him who by his sinne lost tenne tribes of twelve from his own sonne and verse 5. they shall fear him so long as the Sunne and Moone endure from one generation to another verse 11. all Kings shall worship him and serve him and verse 17. his name shall be for ever all these are true in Christ onely Thus as Isaac was founder of a mighty state so Christ of all the Church of God in all nations onely blessed in him As Isaac was his fathers heire So Christ heire of all things Isaac hath goods onely II. In his suffering 1. Isaac was circumcised the eighth day so was Christ. Luk. 2. 2. Isaac in his infancy was persecuted by Ishmael Gal 4. 29. So Christ by Herod Mat. 2. 3. Isaac carried the wood of the burnt offering upon his shoulders even to mount Moriah Gen. 22. 6. So Christ carryed the Crosse on which he was to be nayled even to Golgatha 4. Isaac was led away as a Lamb to the slaughter So Christ was lead away Joh. 19. 16. to death 5. Isaac without reply submitted himself to his father even to the death suffered himself to be bound on the wood and yeelds himself burnt offering unto the Lord Even so Christ without reply was obedient unto his father unto the death and was content to be bound not as Isaac for himselfe alone but for us and them and layd down his life a whole burnt offering and a ransome for many Joh. 16 28. Thus were both Lamb-like sufferers both bear their Crosse both without reply led away both bound and fastned on the wood both willingly obedient to the death III. In his offering 1. Both sonnes onely sonnes innocent beloved of their fathers Abraham did all at Gods Commandement and lifted up his hand So Christ by the determinate counsel of God was delivered by wicked hands Abraham offers his sonne freely God more freely offers his sonne out of his bosome 2. Abraham by Gods commission riseth early in the morning to sacrifice his sonne and Isaac riseth as early to obey his Father So the Jewes by Gods permission break their sleep and early in the morning proceed to the condemning of Christ who is called the Hinde of the morning Psal. 22. 1. compassed with dogges that hunted his life and Christ as another Isaac after
So God the Father hath highly exalted his Sonne Jesus and given him not onely the rich robes of immortality and glory but a Name above all names that at his Name every knee shall bowe He appointed not John Baptist onely to be his fore-runner to make way for him but all the Apostles and Evangelists cry before him Abrech Yea all faithfull pastours and teachers whose office is to bring men to stoope under the subjection of Jesus Christ. Yea he hath given his Sonne plenary authority to govern his kingdome and commands us as another Joseph to hear him I. From the type and truth learn It is no new thing for the best men to be hated and wronged for their excellency and innocency Joseph was therefore hated of his brethren because most loved of his Father Gen. 37. 4. Christ was hated because he was the light and gave witnesse unto it This is a certain truth if God will testifie to a man the world will testifie against him whose judgements are contrary to his If God will advance a man in grace the world will depresse him If God be extraordinary to Moses Aaron and Miriam his brother and sister will hate him If David be respected Saul will envy him Who can stand before envy not naturall brothers No marvail if men say as of old If we let this man alone all men will beleeve in him Well an evill eye is a sign of an evill man that dares in his thoughts check the Almighty for doing with his own as he will And a good man cannot expect a surer confirmation in goodnesse than to be hated for it as in our type and truth Let us on the contrary there love most where God sheweth most love nor let any Joseph leave his goodnesse for the hatred of his brethren II. All the sufferings of Gods children are ordained and ordered by him 1. They are ordained by God So in the type Joseph sees Gods decree It was not you but God sent me afore you So did the true Joseph It is not thou Pilate that could have any power over me unlesse it were given from above Joh. 19. 11. and Acts 4. 27 28. against thy holy Sonne Jesus Herod Pontius Pilate with the Gentiles and the people of Israel gathered themselves together to doe whatsoever thy hand and counsell hath determined Let not us look so much at mens malice as at Gods decree So did David when he said Shimei curseth because the Lord hath bid him curse David 2 Sam 16. 10. If for brethren we find enemies let us say as Joseph It was not you God hath an hand in it 2. Our suffrings are ordered by God 1. For their measure as in the type Come say they let us kill the dreamer but they could not So in the truth come let us kill the heir and then the inheritance shall be ours let us bury him and lay stones and watch and feal yet with all these they could not keep him under Fear not evill men they shall not doe as much as they will but as God will 2. For the end they cannot frustrate the counsell of God nor his dreames Neither Gods glory nor Josephs preferment can be prevented So the Jewes Let us put this seducer to death and we shall well shift our hands of him what will become of his Doctrine of his Disciples But all turned to his greater exaltation as Josephs Conclude hence that all the hatred of evill men unjust accusations false sentences cruell executions shall not hurt but one way or other set forward our truest good As both Josephs and Christs turn to their greatest advancement both their innocencies break out as the light And innocency is innocency and will be so known and shall be as the Sun at noon day III. A singular comfort Is Christ the ture Joseph our brother He will 1. know us when we know not him as Joseph He will love us before we can love him he will love us when we shall not know it his bowels will earn within him towards us 2 Cor. 6 9 as unknown and yet known He is a stone of refuge to all his brethren and though he be rough for a while and try us with temptations and afflictions of sundry sorts as Joseph did yet he will at length make himself known to be Joseph he will say I am Joseph I am Jesus your brother 2 As Joseph took order that his brethren should be washed in his house and set at his own table So our Joseph washeth us in cleaner water even the pure streames of his bloud and makes us clean by the water of sanctification sealing it to us in baptisme and after feeds us at his own table and sets before us the bread and water of life as in the sacrament of the Supper 3. As Joseph sent his brethren home with victuals without money and with Chariots and all necessaries for their journey till they came again to be fully provided for by him so our Joseph furnisheth us in this our journey and travell with all necessaries without our money or merits untill we come to dwell with him and he be all in all unto us 4. As when Jacob and his sonnes came into AEgypt and at that joyfull meeting of Father and all the sonnes Joseph went out to meet them So our Joseph meets us now in our way by his grace and spirit and at that great meeting of all his brethren shall make ready the clouds as his Chariot and come in person in state and we shall meet the Lord in the air and be ever with him IV. As Josephs brethren behaved themselves to him Gen. 50. 17. So let us behave our selves to Christ. 1. Humble our selves be ashamed that we have so wronged our brother pray for pardon and as it is in Zachary look upon him whom we that is our sinnes have peirced and lament and be sorry for him as one mourneth for his onely sonne 2. Honour him All our sheafes must bow to his he hath that extraordinary blessing from above and below the blessing of his Father is strong with the blessing of his Elders Gen. 49. 26. Christ is blessed in himself and in his posterity in all ages 3. Depend on him for food as they and say with Peter Joh. 6. 68. Master to whom shall we goe thou hast the words of eternall life and for all supplyes apply that to him which is spoken of Joseph Gen. 50. 19. Is not he for us under God 4. Let his gracious promises comfort and feed us as Josephs brethren were comforted by his Gen. 50. 21. 5. Offer him such gifts as we have prayer praises duty endeavour Be encouraged Joseph will accept small and mean gifts from brethren although he need them not Gen. 43. 15. Our Joseph despiseth not a grain of grace not smoaking flax CHAP. VII 6. Moses a type of Christ 4. wayes MOses was a type of Christ. Deut. 18. 18. A Prophet will
shall never enjoy it in heaven IV. In the type and truth we have a sure argument of our resurrection Moses dead body hid in the valley of Moab none knew where appeared glorious on the hill Thabor in Christs transfiguration Christs body hid in the grave comes forth glorious and ascends glorious on mount Olivet Both teach that our boies are not lost but laid up and as sure as laid downe in basenesse shall rise in glory CHAP. VIII 7. IOSHUA A type of our true Joshua another Moses I. BOth Saviours For Joshua under the very same name is propounded a type of Christ. Both had the name Jesus both saved their people therefore Joshua is called Jesus Heb. 4. 8. the type from temporal and externall enemies the truth from spirituall and eternall II. In his calling 1. Both succeeded Moses who makes way to both 2. Both guides going before Gods people The type to the earthly Canaan the truth to the heavenly 3. Both led them into the land Joshua led the people not onely towards the land but into the promised land What was denied to Moses was granted to Joshua Moses might not enter nor those that had disobeyed but Joshua eâ—…eth and taketh possession for himself and for all the people So our Joshua hath taken possession and led us into the possession of our heavenly Canaan What Moses Law could not do for our infirmity Christ by his Gospel hath done for us That may shew us the way but this brings us to the ways eâ—d and gives us all our promised expectation Thus our Joshua carries us through from this wildernesse to our rest 4. Both divided the land and allotted to every man his portion Joshua having entered Canaan assignes everyone his portion Josh. 14. 1. Christ ascended unto heaven prepares for every beleever a place Joh. 14. 2. III. Both confirmed their calling with many miracles 1. Joshua being to passe over Jordan divides the waters and they gave way unto him Christ in the same Jordan divides the heavens Matth. 3. 16. and they testifie unto him verse 17. Joshua divides waters but he ascribes it to the power of the Lord of all the world Chap. 3. 13. But our true Joshua being that Lord and God of all the world by his owne power commanded the seas and they obeyed him 2. Joshua becompassing the walls of Jericho and the long blast of rammes hornes overthrew the walls of it Chap. 6. 5. Our Joshua by as weak and vile meanes in the eye of flesh even by the sound and blast of the Gospel shakes down dayly the high and thick walls of the Divell and Antichrists kingdome and of the Jericho of this world which resists the people of God in their passage to Canaan By the preaching of the Gospel typified by the sound of the trumpets our Joshua overthrowes the wisdome power seeming sanctity and whatsoever strength of flesh is opposed to the power of the Gospell 3. Whilst Joshua was destroying the enemies of God the Sunne in the heavens at his word stood still and stayd his course as a willing spectator of that businesse and deferred the night least he should want day to smite his enemies in Chap. 10. 12. So our Joshua whilst on the Crosse he was spoiling principalities and powers and opening the way to Canaan commanded the Sunne to stop his course and hide his face to witnesse to all the world the great work in hand that day Of both these dayes may be verified Josh. 10. 14. there was never before day like nor after it shall be IV. In his fortitude victory triumphs Both of them mightily miraculous miraculously triumphant 1. Joshua was the Judge and Captaine of Gods people the leader of his Armies the mighty conquerour of all the enemies that rose up and resisted them He subdued both princes and people of the Canaanites He set his foot on the necks of five Kings at once and slew them Chap. 10. 24. nay made his men of warre set their feete on their necks and trample them as dung and went on and in small time had slaine one and thirty kings with their armies Chap. 12. 10. Never had Israel so many enemies in their passage to Canaan as Gods people have unto that heavenly Canaan their countrey and rest typified by that Even all the gates of hell the rage of Satan the power of sinne the allurements of the world whole armies of temptations a troupe of pleasures honours profits on one hand a whole band of crosses and discouragements on the other a legion of lusts within our selves But our Joshua the mighty Captaine not onely of the Lords hosts but who is the Lord of hosts is described to sit on a white horse whose name is called Faithfull and true and he judgeth and fighteth righteously Rev. 19. 11. He hath valiantly triumphed over all enemies spoyled principalities and powers set his foot on their necks trodden Satan under his feet and made us tread him under our feet too If Joshua have slaine one and thirty kings Our Joshua hath slaine so many thousand Commanders 2. by meanes of Ioshuas faithfullnesse and fortitude not one word failed of all the good things which the Lord had said unto Israel but all came to passe Chap. 21. 45. and 23 14. So by meanes of our Ioshua all the promises of God concernig heaven and happinesse are accomplished which are all in him Yea and Amen Heaven and earth may faile but not one jote of Gods promise but his Ioshua will see it accomplished V. In sundry actions 1. Ioshua saved Rahabs house that had the red cord hung out at the window because they had saved the Spies Chap. 6. So Christ saves every penitent sinner that expresseth faith in his bloud and love to the true Israel of God especially his Ministers and Seers 2. He graciously accepted the Gibeonites when they humbly sued and intreated peace of him So a broken and a contrite heart our true Ioshua never despised He that offers repentant sinners grace before they seek it when they seek it will not deny it 3. When God by Ioshua had wrought that great miracle of stopping up the river Iordan till they passed over Chap. 4. 2. Ioshua commanded twelve men of Israel to gather twelve stones out of Iordan and set them up memorials of Gods great acts to all posterity So our Ioshua having wrought many mighty miracles for the confirmation of his holy doctrine commanded twelve men his twelve disciples by the preaching of the Gospel to erect through all the world a monument and memory of the wondrous workes of the Sonne of God in the working out of mans salvation and leading them to the heavenly Canaan I. What a fearfull thing it is to be an enemy of God and his Church Never was Joshua so mighty against the enemies of Israel not one of whom were he never so strong could stand before him as our Joshua is to
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
all corners of the world as that sacrifice was shaken every way East West North and South 4. This sacrifice must alwaies be offered up with cakes of unleavened bread tempered with oyle vers 23. Signifying 1. The most perfect purity of Christs life and doctrine without all leaven of sin 2. That Priest and people must in service to God lay aside all leaven of maliciousness 3. The oyle notes the soft and loving kindness of God Jesus Christ chearing suppling the conscience by the sweet meditation of it as also how joyfully gladly we ought to serve the Lord and with cheerefullness present before him all the parts of his worship Note hence as the eare hands and feet of the high Priest must be touched with bloud before he attempt any part of his office so our care must be that all our parts all our actions and affections be touched and purged with the bloud of Christ. So David Psal. 51. 2. Wash me throughly Reason 1. Because sinne hath defiled the whole man all his parts all his actions all within him all without him 2. This foulnesse sticks so fast as it is no easie matter to be cleansed Nothing in the world can fetch out this soile but the bloud of Christ. Not all the water in the sea nor all the holy water in the Sea of Rome can wash away one sinne 3. All thou doest or performest depends upon the merit of this bloud and dignity of this person and passion for acceptance The knowledge of thy duty must be sprinkled with this bloud for that is signified by the eare The undertaking of duty by the hand The progresse and perseverance in it by the foot All must be presented in him and by him and find grace and acceptance If I wash thee not thou hast no part in me Qu. How may I know that the bloud of Christ hath touched and purged me Answ. 1. It is not enough that Christs bloud be shed but it must also be sprinkled If thou contentest not thy selfe that Christ hath died for all but seest how necessary it is to apply it to thy self 2. If thou hast an hand to lay hold on Christs bloud and besprinkle thy self with it A man washeth his face with his hand This hand is faith which takes up the bloud of Christ and applies it to ones selfe as did Paul who dyed for me 3. If it wash the whole man within and without which no others bloud could do The bloud of sacrifices under the Law could not sanctisie the conscience but onely the outside Heb. 9. 9. but this can and must purge the conscience from dead workes verse 14. And under conscience is contained the whole inner man purged by the merit of his satisfying bloud and by his spirit renewing our nature And for the outward man 1. If thy right eare be touched thou hast the hearing eare rightly to hear the word of God Thou hearest to learn for to harken is better than the fat of Rammes 2. If thy right hand be touched that thou art an active Christian not an hearer onely of the word but a doer and unto knowledge of the doctrine of faith joynest obedience of faith thou keepest the faith working as knowing that obedience is better than sacrifice thou darest not doe what seemes good to thy self or is right in thine owne eyes but what is rightly ruled by Gods word for that is the right hand touched 3. If thy right foot be touched that thou walkest in the right way with a right foot not making crooked pathes to thy feet but ordering thy conversation aright And all this with right ends and affections the feet of the soule laying aside all sinister ends and intentions in all thy obedience and directing all to the honour of the true Aaron and high Priest Jesus Christ. 4. If thou findest the effects of Christs bloud sprinkled 1. Pacification of conscience for this bloud speakes better things than Abels for us and in us for us to God by intercession in us by perswasion that the Lord looking on the bloud of Christ rests wholly in it as a full satisfaction for all our sinnes for this is the end of shedding remission of sinnes Matth. 26. 28. therefore of sprinkling 2. Daily sanctification through this sprinkling 1 Pet. 1. 2. For out of the side of Christ issues water as well as bloud the one redeeming from condemnation the other from vaine conversation the one purgeth from the death of works the other from dead workes themselves The sprinkling of this bloud admits not security or idleness and carelessnesse nor suffers a man to sinne against this bloud by impenitency unbeliefe despising of grace horrible swearing and foul lusts But makes the Christian truely noble as one now descended of the bloud of Christ scorning the base and foule courses he formerly affected Find these markes and comfort thy selfe thou art sprinkled with Christs bloud Thy whole course is sanctified all thy hearing all thy obedience be it never so weak in it self be thy unworthinesse never so great it shall be no barre to thine acceptance with God For every thing sprinkled with this precious bloud is sweetned and accepted Sect. III. III. The third thing in the deputation of the Priest to his office is his apparrell appointed by God and called holy garments glorious and beautifull farre differing from all other mens And they signified 1. The function to be glorious and excellent 2. The fitnesse of their persons to that office 3. The glory of the true high Priest Jesus Christ of whom Aaron was but a figure For all the glistering shew of these Priestly garments set forth the more Angelicall brightnesse of all the virtues which should shine in Jesus Christ. The Priestly garments appointed by God were ten in number of which four belonged to the inferiour Priests Exod. 28. 40 42. 1. A linnen garment Which signified the white garment of Christs righteousnesse and innocency which they were to appeare in before the Lord if they would be acceptable in their persons or duties Noting to us by the way that every godly Minister weares a white linnen garment not woven and made by men but by God not without him but within him not a shaddow oâ— ceremony but the substance and truth to which all shadowes give place Nay there is no private man that is godly but he must weare this white linnen garment having put it on in the laver of regeneration as Gal. 3. 27. Whosoever are baptized into Christ have put on Christ. 2. A girdle verse 40. which signifies constancy and stability in the truth both in our high Priest Jesus Christ who was not a reed shaken but a firme rock as also in his members who are commanded to stand fast their loines girt with verity Ephes. 6. 14. Hence followes That the Ministers word must not be yea and nay his course must be constantly gracious and watchfull And for
Lev. 14. 8 9. Sect. V. I. The first meanes of purging Legall uncleanenesse is washing which shadowed out the washing of the sinner in the laver of Christs bloud all the water in the sea cannot wash away the least sinne that great work is appropriated to the bloud of Christ 1 Joh. 1. 7. the bloud of Jesus Christ his sonne cleanseth us from all sinne Rev. 1. 5. Who loved us and washed us from our sinnes in his bloud which bloud is opposed to all legall washings Heb. 9. 9. Object Levit. 11. 44. This washing is called a sanctification Answ. Sanctification is twofold 1. By the outward sign 2. By the inward truth They by washing symbolically and in outward profession by these rights sanctified themselves but thereby beleevers were led to the internall truth and the laver of the bloud of Christ. All this washing then leades us to the bloud of Christ by which is meant his whole passion and obedience by the merit whereof he hath procured both remission of our sinnes and mortification of them And herein is no small resemblance 1. Washing is an applying of water to foule parts so in the cleansing of sinne must be a speciall application of the bloud of Christ called Heb. 9. 14. the sprinkling of Christs bloud upon the conscience Which is nothing else on Gods part but the imputation of Christs sufferings to us and on our own part the application of them to our selves by the hand of faith 2. In Washing is a rumbling and scouring off of uncleannesse which will not easily off and in some foulenesse they must wash often for the surenesse of the work noting the paines and true indeavour of the repentant heart in mortification and afflicting it selfe It is well contented with any beating and wringing so he may fetch out the staine of sin which sticks as close as his flesh to his bones 3. The unclean party was to wash himselfe that is his whole man and every part which noteth totall sanctification in the whole man and all parts and members that the washing may be as large and general as the foulenesse is For whatsoever part is not washed by Christ hath no part in Christ which made Peter say not my feet onely Lord but mine hands and head 4. In the foulnesse of Leprosie he must wash againe and againe to note that after our justification by the death of Christ we must look to a second washing of sanctification by his spirit And because we have still washing work with us we must be still washing our selves by daily labour in our own reformation This was more lively signified in that other ceremony added to washing in the Leper that he must shave his haire againe and againe signifying the paring away of superfluities and lusts as fast as they grew and a voluntary departing from his own secret corruptions which were as many as the haires of his head and no lesse rooted in him that well he might shave and loppe them but he was out of hope quite to unroot them as long as he lived He must keep them under but cannot be ridde of them He must shave the first day and the seventh day and resist his lusts which daily grow upon him as haire cut quickly growes againe 5. The unclean person must wash his clothes as well as himselfe signifying that wee must part with all impurity even the least at least in endeavour cherishing none favouring none He must hate the very garment spotted by the flesh all occasions and appearances of evill esteeming the least spot of sinne foule and filthy enough And all this is requisite in purifying of the soule I. Labour against the smallest sinnes Be not a mentall adulterer banish unchastity in the eye and mouth avoid wanton company as did Joseph that of his Mistris Thou art no drunkard or great swearer but art thou a companion of such not reproving them No Papist but a friend and patron as seeing no great harme in their superstition No Atheist but a scorner of the persons and doctrine of godly teachers what dost thou but foam out thy own shame If thou shouldest keep thy selfe never so pure but partakest in other mens sins thou art unclean This reproveth Magistrats who though they themselves come to Church yet suffer others in time of divine worship to lye in streets houses fields openly c. prophaning thus the day of the Lord which is to be kept holy to our God Or if they be ordinary abettors of idle persons and gamesters by example This brandeth Ministers openly pleading for durnkards and hatefull blasphemers This defileth masters parents husbands that suffer their families to run into prophaneness or ryot II. In all these touches goe to the fountaine opened Zach. 13. 1. Every Jew had his water-pots to keep water for daily purification Joh. 2. 6. but now the house of David and Jerusalem that is all the godly have a fountaine opened by the death of Christ. We must every day be washing and cleansing our selves in that fountaine from all filthinesse of flesh and Spirit Sect. VI. II. The second meanes of purging legall uncleannesse is oblation or offering some attonement to the Lord this directly leads us to Christ. For howsoever an unclean person must wash himselfe and his clothes yet no Jew could make an attonement for himselfe but this was common to all uncleannesses legall the Priest must make an attonement for the unclean person For all uncleannesse in generall Lev. 16. 30. In speciall for uncleannesse in touchings Numb 19. 4. In issues Lev. 12. 8. and 15. 15. In leprosie Lev. 14. 53. Noting by the way that all that we can do cannot make attonement for the least spot of sinne Let us wash our selves as often as Naaman in Jordan yea let us take snow water to us and wash our hands most cleane yet our owne clothes will make us foule and God will plunge us in the pit if our Lord Jesus the high Priest of the new Covenant make not attonement for us A fit note against all humane satisfaction and merits The offering for the Legall uncleannesse by touching was done by the sacrifice of a red cow and the sprinkling water made of the ashes of that red Cow prescribed by God to this purpose Numbers 19. called water of expiation That all this ordinance typified Christ to the Jewes the Apostle expresleth Heb. 9. 13 14. when from the bloud of this red Cow he leads us to the bloud of Christ saying If the bloud of bulls and goates and the ashes of an heifer sprinkling them that are unclean sanctifieth as touching the purifying of the flesh how much more shall the bloud of Christ purge our conscience from dead works wherein he not onely compareth but infinitely advanceth the truth above the type For 1. that was symbolicall and figurative this spirituall and substantiall 2. That was eternall and temporary this internall and eternall 3. That
is the same in both and the faith of believers the same in substance onely differing in the manner of exhibition and publication A man that superficially looks over the books of Moses and sees so great an heape of ceremonies and ordinances would wonder what the Lord meant to enjoyne so many and as reason would judge so needlesse institutions to his own people of which they can make nothing by cursory scarce by considerate reading and hence whereas the Jews were so superstitiously observant of the books of Moses as that they had at their fingers ends a great number not of the precepts onely but of the letters and pricks of every book and chapter Christians unlesse it be in point of history almost reject the books of Moses not for their credit and truth but for their utility and use as not touching them But to him that readeth and considereth will appear 1. How truely our Saviour affirmeth Joh. 5. 46. that Moses wrote of him partly by promises and prophecies and partly describing him in figures and shadowes so as had the Jewes believed Moses they had also believed in him but rejecting Moses not in the generall for generally they believed him and magnified him as their greatest Prophet but in the special prophecies and promises concerning the individual person of Christ therefore they could not believe in Jesus Christ. 2. How aptly and wisely the most wise God did accommodate himselfe to this people in loading them with so many burthensome ceremoniall constitutions and yet not one of them in vaine For 1. Consider the nature of the people it was rude and dull and needed corporall and externall elements and rudiments to help them Besides it was not onely naturally superstitious and addicted to idolatry but had lived some Centuries of yeares in Egypt and was infected with Egyptian rites And further they were now to go into the land of the Canaanites and were in danger to learn their fashions Deut. 4. 16. And therefore the Lord would prescribe to their whole life both in sacred and civill things abundance of Ceremonies whereby their senses should be exercised their faith excited their obedience preserved and themselves restrained from devising on their own heads or appointing to themselves any other worship or form of service than that of the Lords owne prescribing which should find them work enough and take up their minds sufficiently 2. If we look on the many kindes of rites and ordinances and compare them with the many ends which the Loâ—d had in ordaining them we shall conclude none of them were idle or superfluous For 1. God would have the glory of Christs Kingdome shadowed and his own religion gloriously propounded and reverently received not exposed to any contempt and therefore appoints the erection and sanctification of a stately Tabernacle with all the costly vessells and holy persons garments 2. He would traine up that people in piety and stirre up in their hearts an earnest sence of sinne and hunger after mercy and this he will do by appointing so many kinds of sacrifices and rites about them 3. He would frame them to purity and sanctimony of heart and life and will help them hereto by the many lavers purifications cleansings and sanctifications of which we have heard in part 4. He would nourish naturall love among his people and for this end appointes many feasts meat and drink offerings and many solemnities to appear and rejoyce before God 5. He would have them testifie their thankfullnesse for his great bounty and acknowledge themselves homagers as was fit And therefore ordaines a number of oblations first fruits tithes vowes first-born and many moe institutions to testifie their gratitude 6. Many of Gods great works must be held in their eyes and must not be suffered to slip out of memory And for this purpose served many of those institutions As Deut. 6. 20. when thy sonne shall aske thee in time to come c. For this end the Passeover must be yearely celebrated Exod. 12. 14. and Chap. 13. 14. So also the feast of Tabernacles Lev. 23. 42 43. 7 The Lord so ordered as the Jewes could not cast their eyes any way within doors or without but some shadow or other should meet them and preach unto them either Christ or some grace by Christ or some duty unto Christ. In the fields they had first fruites first borne of cattell In their houses the lintels must have the Law written In their bodies Circumcision was a teacher on their cloathes fringes If at their tables choyce of meats If on their children the first borne a type of Christ. So for times places and the rest But that we may propound to our selves some good order and familiar method in which we must bound our discourse We must know that all the holy things in the old Testament pointing at Christ were 1. Substantiall 2. Circumstantiall Substantiall are such as concern the parts and substance of Gods worship Circumstantiall are such as concerne some inferiour things about that worship The former may be referred to two heads 1. Sacraments 2. Sacrifices The difference In Sacraments we see God giving us all good things in Jesus Christ. In Sacrifices we present all our duty to God by Jesus Christ. Now for the Sacraments of the old and new Testament in generall we must in one word know that they are outward signes seales and confirmations of Gods word and promise of grace For the Lord knowing and tendering the weaknesse of man would informe him of his good will and pleasure two waies 1. He would speake to his minde and understanding by his word and promise 2. To his outward sences by externall signes and Sacraments called by some of the Fathers visible words He is not contented by his word to declare his will but also by Sacraments to witnesse and signe that word for our more full instruction If before the fall he covenanteth by his word life upon condition of works he addeth a twofold signe to the sences of Adam the tree of life and the tree of knowledge If after the fall he give a promise of the blessed seed Gen. 3. 15. he enjoyneth to Adam outward sacrifices and signes of that his Word If to antient believers before Christ he promise deliverance from sinne death and hell on condition of faith in the Messiah to come he sealeth up this promise by two standing Sacraments Circumcision and the Passeover If to believers of the new Testament he accomplish in his Sonne all those ancient promises and now preach salvation to all that believe in the name of Christ crucified dead buried raised ascended and sitting at the right hand of his Father as Joh. 3. 16. This promise he confirmeth with two Sacraments Baptisme and the Lords Supper as speciall seales of his grace Thus is the Lord still like himselfe in all ages and provideth fully for our direction and consolation for our strength and assurance in
as Christian Rechabites Jer. 35. esteem themselves strangers content themselves to dwell in tents ever ready to remove not distracting themselves in building houses or planting vineyards or seeking great things for themselves Hence was that commendable admonition of the ancient Church in the time of the Sacrament used in our Liturgy Lift up your hearts 2. We must eat the Lamb hastily hastning unto Christ the true Passeover and not insist in these Sacraments of ours which are still but as shadows of good things to come yet serving us through this our strange Countrey and speeding us into our own Canaan and Countrey and that with all expedition seeing that to be dissolved hence and to be with Christ is best of all Phil. 2. 23. 3. We must celebrate our Passeover with staves in our hands that is the doctrine of the Law and Gospel held in our hearts as a staffe to defend our selves in the right track and path of holy doctrine and holy conversation to repulse our adversaries that come out against us for it is the sword of the Spirit and to lean upon as a staffe in our weaknesse and wearinesse This staffe must not lie by us in our books but be held by us in our hands and hearts and be not in possession onely but in our daily use He hath no comfort of this Sacrament that hath not this staffe in his hand VI. As the Jewes in eating the Passeover must repeat and recite the memory of that great deliverance out of Egypt by a mighty and miraculous power so must we in our Sacrament commemorate and remember our great deliverance from hell and that spirituall Pharaoh wrought by the bloud of our Paschall lamb 1 Cor. 11. 26. so often as ye shall eat this bread and drink this cup ye shew the Lords death till he come And therefore it is very fit the Word and Sacrament should go together as the seal together with the deed and Indenture Hence those that are so devout at the Sacrament and neglect or despise the Word are meer hypocrites and ignorants their folly is like his that makes much of a seale but teares the Indenture all to pieces which onely can convey his inheritance unto him VII As the Jewes came together to eat the whole lamb so must we to receive whole Christ. Quest. When do we receive whole Christ Answ. First when we reverently receive the signes appointed by Christ according to his own institution Secondly when we receive faithfully the thing signified which is Christ and all his merits I. For the former 1. As it had been a great sinne for the Jewes to divide the lamb which God commanded to be eaten whole no lesse grievous a sinne is it in Popery to administer the bread without the cup of which Christ hath said expressely Drink ye all of this 2. As the Lamb was appointed to no other use by Moses but to be eaten so was the bread and wine in the Sacrament ordained to no other end by Christ but to be eat and drank all other holy use of them out of the action of the Sacrament is Idolatrous superstitious and unlawfull 3. As it had been a grievous sinne to reserve any of the lamb till the morning against so expresse a commandement appointing it to be wholly eaten so grievous a sinne is it to reserve the consecrated host as they foolishly call it either to boxe up or to hang up or to worship and adore it or pray unto it or carry it in procession or lift it up with both hands above the Priests head that it may be worshipped with divine and Idolatrous worship or yet if it be possible with more blasphemy to offer it upon an Altar as an unbloudy sacrifice for the sinnes of the quicke and dead which abolisheth at once the whole Priesthood of Christ. All which the Lord would prevent in this constitution that no part of the lamb must be reserved but if any were left it must be burnt with fire II. We eat the whole lamb when with the signes we receive the thing signified which is Christ and all his merits We must feed upon and digest whole Christ that is be united so straitly and undividedly to Jesus Christ as the meat which is changed into the same substance with our bodies and this by the faith of our hearts which so streightly knits us to Christ as a marriage bonde and he becomes a perfect nourishment to us unto eternall life Neither could our Lord fitlier expresse this straite union than by feeding and eating seeing there cannot be astraiter union in nature than between the thing nourishing and nourished Question What may I doe thus to receive the whole Lamb Answ. 1. Come hungry in sence of the want of faith and desire of supply 2. Labour to feele the sweetnesse of Christ take heed of despising this sweet Manna Let not the hunger of the Onyons garlick and flesh-pots of Egypt thrust down the desire of this Manna which comes down from heaven to which the other Mannah was not halfe so sweet 3. Thinke it not enough to eat the flesh of Christ Sacramentally if not spiritually Conceive what a fearfull delusion it is to eat the Sacrament of the flesh of Christ in the Supper and not eat the flesh of Christ by the Sacrament Thou hast been at the Supper of the Lord but hast not tasted of his Supper CHAP. XX. The Pillar of Cloud and Fire a type OF the ordinary Sacraments of the Jewes pointing at Christ we have spoken Now of the extraordinary Of these some are answerable to the Jewes circumcision and our Baptisme As 1. the Pillar of Cloud 2. The red Sea Some to the Jewes Passeover and our Supper As 1. Mannah from Heaven 2. Water out of the rock The ground of this distinction we have in 1 Cor. 10. 2 3. where the Apostle leads us by the hand to the distinct consideration of these Sacraments First of the Pillar of Cloud and fire under which the Fathers of the old Testament were baptised When the Lord in his wise providence appointed to lead the children of Israel for the space of fourty years through a drie uncouth and terrible wildernesse himselfe undertooke to be their guide and for their certaine direction in their way appointed them this visible signe of his presence for their motion or station by night or by day through all their pilgrimage concerning this Cloud let us enquire 1. Of the kind 2. Of the difference between it and other clouds 3. Of the use of this cloudy Pillar 4. How a type of Christ. 1. Quest. What kind of Cloud was this Answ. Not naturall but supernaturall and miraculous yea one of the four great miracles that the Lord continued all the while of their Journey which was fourty yeares Those four great miracles were 1. The not swelling of their feet Deut. 8. 4. 2. Their aparrells not wearing or not waxing old Deut. 8.
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 we 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 Matth. 11. 29. follow me as they were to follow that cloud for that was but a type of this leading us unto our Canaan 4. As that same Pillar of cloud and fire Jesus Christ protecteth his Church from all enemies He steps between the Camps of Israelites and Egyptians becoming their sure defence Psal. 18. 1 2. This Pillar shall never rest till the dead bodies of the Egyptians and enemies become a spoile and spectacle to his people V. In the infallible instruction of it it typified Christ. For as the Lord spake to Moses out of the cloudy Pillar when it descended on the Tabernacle and delivered his Oracles in it Exod. 33. 9. So Jesus Christ alone is the cloudy Pillar by whom the Lord delivers to us his whole counsell concerning our happy passage through this our wilderness to that blessed Canaan the happy rest of all the Saints And as they must hear and obey absolutely those Oracles so we are commanded to hear him Mat. 17. 5. Application followes I. Is Christ the Pillar Here is comfort for the people of God who shall want no good things but this Pillar of cloud and fire shall supply it For I. The Cloud was a generall guide for all and every particular of Gods people Isa. 4. 5 6. The cloud was every where seen and Christ is every where present to be seen and found in his Church Wheresoever two or three are gathered together in my name there am I in the middest of them Matth. 18. 20. Jer. 51. 5. Israel hath been no widow II. The Cloud was an unerring guide because the Lord went in the Cloud so that except the Lord could mislead them they must needs go aright Jesus Christ is the way as well as the truth follow him in the direction of his word in the motions of his spirit agreeing thereto in his blessed example both in doing and suffering walk as he did and as be passed by his Crosse to the Crown so shall he lead thee through this wildernesse to that Canaan and rest to which he hath gone before to take thee in III. As the Cloud was a safe guide and a covering cloud so is Jesus Christ the vaile and cover of his Church When the Pharaoh of hell pursues us at heels and is even ready to snatch us back into eternall slavery now this Angell of the Covenant interposeth himselfe to defend us and steppeth between us and dangers This Cloud of Gods protection seem it never so farre off is the sure wall and defence of the Church the strongest munition and will not suffer the Egyptian armies to come near the Israelites to hurt or destroy them but onely to exercise them drive them more hastily to God for safety and to Canaan for rest This is a sure comfort when we know that all the enemies of grace Papists apostates recusants drunkards scorners and atheists reach at us to hurt and hinder us in our way this cloud shall make them further us IV. The Cloud was a powerfull guide strengthning Israel weakning and discomforting all the power of Egypt powerfully and miraculously opening the red sea for a passage to the one and shutting it for the others perdition Our Lord Jesus is a potent guide the Michael and Captain of Gods Armies getting himself a name upon Pharaoh and his forces discomfiting and destroying all adversary power of our salvation perfectly conquering for us all the powers of darknesse and triumphing upon all the externall enemies that pursue his people and making them the dust of his footstool Besides that this cloud powerfully opens the red sea and makes a way for the Saints through a sea of afflictions Oh the sweet comfort hence both in the view of the trouble of the Church in generall beset with so many huge armies of Antichrist and his adherents as also in sence of our own particular tryals Both whole and parts are under this powerfull cloud V. The Cloud was a comfortable guide a cooling covering Cloud Jesus Christ is the well yea and sea of consolation without whom is nothing but scorching heat which would burn up and consume the Church But he cools the fire of his Fathers wrath for us he cools the fiery darts of Satans temptations and quencheth them in us he refresheth and cheareth us in the sunne of persecution and afflictions which Satan and his instruments kindle against us he is our onely shadow for the heat and a cover for the storm and for the rain Isai. 4. 6. Now therefore get to him by prayer faith and repentance VI. The Cloud was a patient and respective guide It waited all their necessities it rested that they might rest it moved slowly according to their pace it stayed for them till they had ground their Manna and baked it till they had eaten and refreshed themselves till they had offered sacrifices and whatsoever was necessary to be done it waited for them Oh what a patient and respective Lord have we who not onely waits on our necessities but beares all our needs and weaknesses on himself not onely beares with our infirmities but beares them on himself and helpes them in us He stretcheth his hands all day long waiting for our return He knows our mould and weaknesse and covers it with his own strength and righteousnesse He would be in all things like us that he might in all things help us VII The Cloud was a constant guide The Lord never took away his Pillar by day nor by night from before the people Exod. 13. 22. not all their journey till they came into Canaan Jesus Christ is constant to his Church never leaves it without light and direction without comfort and consolation without safety and protection Nay he not onely leads and covers them in this wildernesse but never failes them no not in the land of their rest That cloud which now is like the cloud which Elias saw like the bignesse of an hand then shall cover or rather fill the whole heavens II. Here is a ground of confidence and security in the greatest perils What a marvellous thing is it that a Pillar of fire should sit upon the Tabernacle and not burn it What a strange thing that a Pillar of fire must cool the Israelites and save them from fire So shall all fires kindled and all extream dangers threatned against the Church tend to the saving and comforting of it For 1. God never kindles a fire to consume his Church but as the Pillar of fire to enlighten it and direct it to Canaan 2. The Church is that bush which burnes with