interest in the death of Christ as also that Christ did not onely deliver himselfe to death for us as this Ram but also giveth himselfe to feed us to eternall life Iohn 6. 55. My flesh is meate indeed 3. It must be heaved up before the Lord aud shaken too and fro every way ver 26. Signifying 1. The lifting up and heaving of Christ upon the Crosse. 2. The heaving up of our hearts in thankfulnesse to God for so great benefits 3. That the merits of Christ our true sacrifice and benefits of his death should by the preaching and publication of the Gospell be spred abroad into all corners of the world as that sacrifice was shaken every way East West North and South 4. This sacrifice must alwayes be offered up with cakes of unleavened bread tempred with oyle ver 23. Signifying 1. the most perfect purity of Christs life and doctrine without all leaven of sinne 2. That Priest and people must in service to God lay aside all leaven of maliciousnesse 3. The oyle notes the soft and loving kindnesse of God and Iesus Christ chearing and suppling the conscience by the sweet meditation of it as also how joyfully and gladly we ought to serve the Lord and with cheerefulnesse present before him all the parts of his worship Note hence as the eare hands and feete of the high Priest must be touched with blood before he attempt any part of his office so our care must be that all our parts all our actions and affections bee touched and purged with the blood of Christ. So David Psal. 51. 2. Wash me throughly Reason 2. Because sinne hath defiled the whole man all his parts all his actions all within him all without him 2. This foulenesse sticks so fast as it is no easie matter to bee cleansed Nothing in the world can fetch out this soile but the blood 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 blood and dignity of this person and passion for acceptance The knowledge of thy duty must be sprinkled with this blood 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 bee presented in him and by him and finde grace and acceptance If I wash thee not thou hast no part in me Qu. How may I know that the blood of Christ hath touched and purged me Ans. 1. It is not enough that Christs blood 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 blood and besprinkle thy selfe with it A man washeth his face with his hand This hand is faith which takes up the blood of Christ and applyes it to ones selfe as did Paul who dyed for me 3. If it wash the whole man within and without which no other blood could do The blood of sacrifices under the Law could not sanctifie the conscience but onely the outside Heb. 9. 9. but this can and must purge the conscience from dead workes ver 14. And under conscience is contained the whole innerman purged by the merit of his satisfying blood and by his spirit renewing our nature And for the outward man 1. If thy right eare bee touched thou hast the hearing eare rightly to heare the word of God Thou hearest to learne for to hearken is better then 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 then sacrifice thou darest not doe what seemes good to thy selfe or is right in thy 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 blood sprinckled 1. Pacification of conscience for this blood speakes better things then Abels for us and in us for us to God by intercession in us by perswasion that the Lord looking on the blood of Christ rests wholly on it as a full satisfaction for all our sinnes for this is the end of shedding remission of sinnes Mat. 26. 28 therefore of sprinkling 2. Daily sanctification through this sprinckling 1 Pet. 1. 2. For out of the side of Christ issues water as wel as blood the one redeeming from condemnation the other froÌ„ vaine conversation the one purgeth froÌ„ the death of works the other from dead works themselves The sprinkling of this blood admits not security or idlenesse and carelesnesse nor suffers a man to sinne against this blood by impenitency unbeleefe despising of grace horrible swearing and foule lusts But makes the Christian truely noble as one now descended of the blood of Christ scorning the base and foule courses he formerly affected Find these markes and comfort thy selfe thou art sprinkled with Christs blood Thy whole course is sanctified all thy hearing all thy obedience be it never so weake in it selfe bee thy unworthinesse never so great it shall bee no barre to thine acceptance with God for every thing sprinkled with this precious blood 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 the Angelicall brightnesse of all the vertues which should shine in Jesus Christ. The Priestly garments appointed by God were tenne in number of which â—oure 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 shadow or ceremony but the substance and truth to which all
of faith in IV. The use and end of these ashes was twofold ver 9. 1. They must be kept for the Congregation signifying that there shall never want supply of grace and merit from the death of Christ to any beleever that sees his need of them 2. Of them was made a water of seperation thus A cleane person tooke of the ashes of the red Cow burnt and put pure water into a vessell and taking hysope dipped it and sprinkled it upon the tent the persons and vessels and upon the uncleane person the third and seventh day and so he washing his clothes and flesh with water was cleane at even ver 18 19. signifying 1. that the blood of Christ is the onely water of seperation for persons separate to seperate them from their uncleannesse The water made of the ashes of Christs death bloodshed sprinkled upon the unclean can onely purge the conscience from dead workes 2. that this blood 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 blood of that eternall sacrifice figured by that which is sprinkled with hysope 3. that this blood of Christ must bee 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 falls 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 weake Christian bee quite dejected in the sence of the multitude of his frailties and foule touches seeing the Gospel affoords us the remedy and meanes to cleanse all morall uncleannesse no lesse certainly and fully then 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 hee must presently repaire to the meanes of legall cleansing So every Christian defiled by the least touch of any dead worke must have recourse to the remedy appointed in the Gospel The Law appointed the water of the ashes of a redd Cow but the Gospel appoints the redd blood of Jesus Christ sprinkled and applied by faith as by hyssope upon the conscience Consider 1. The necessity The person defiled not having this sprinkling upon him shall be cut off from Israel verse 13. So whosoever hath not the blood of Christ sprinkled upon his soule shall bee cut off from the number and inheritance of the Saints Mark 16. 16 hee that beleeves not shall be damned 2. Every sinne is a separation from God who being a God of pure eyes cannot abide the filth of it and therefore wee 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 houre yea every moment 3. An uncleane creature or vessell could not bee of any service to man for hee must not touch it till it be cleansed So a sinner so long as he is uncleane and impenitent cannot be of any good use nor present any acceptable service to God And therefore the Prophet 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 uncleane thing and I will receive you and bee a father unto you Implying that the Lord will not receive him that any way communicats with sinne if obstinate and impenitent 4. Nothing else can recover our beauty and first estate of holinesse and happinesse but this laver A cloth once soiled never recovers the beauty and whitenesse but by washing This laver onely brings backe 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 meere 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 weekely and yet goe on yeare by yeare in the foule defilements of sinne and never desire to be washed and rinsed in the water of separation nay nothing more troubles them then to be called to reformation A cleanly man will have his clothes washed weekely 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 Jews to avoid those foulenesses and how much more should Christians bee 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 appearance as well as evill it selfe 2. From others For the Jew might bee 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 subtlety and strength Watch against others sinnes as being beset with snares Resolve with good Iacob Gen. 49 6. Into their secret my soule 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 hee onely finds the favour of God and the happinesse to see God Sect. VII The oblation for uncleane issues leading us to Christ is appointed Levit. 15. 14 15. In this 1. What fowles must bee prepared for the offering two Turtles or two young Pigeons and so for the womans vers 29. Of the cleane kind of birds signifying and resembling the purity of Christs humane nature Besides his innocencie simplicity meeknesse chastity charity fruitfulnesse of all which vertues these Doves were expresse Emblems 2. What was the use of these fowles 1. They must bring them to the Priest No man must offer his owne 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 publicke service
bee troden under foot signifying the preciousnesse of the blood of Christ 1. in respect of God 2. of Christ 3. of the Church For 1. God the Father highly prizeth this blood and saves it in a golden vessell that it may be ever before him and that the streames of it may pacifie his displeasure and confirme the Covenant of grace with his Church Whence it is called the blood of the Covenant Heb. 9. 18 2. It was precious in regard of Jesus Christ seeing every drop of it was the blood not of an innocent man onely but of one that was God as well as man Act. 20. 28. God with his owne blood purchased the Church and therefore it was a blood of infinite vertue and infinite merit 3. Every true member of the Church doth most highly esteeme it as the most precious thing in all the world and with great care and reverence receives it into the vessell of precious and saving faith and there keepes it safely as men doe their most precious commodities 2. The blood of the lamb must be sprinkled upon the lintell and side posts of the doores of the Israelites vers 22. 1. In that it must be sprinkled it signified that the blood of Christ must be applied unto us for our righteousnesse stands not in the shedding of Christs blood but in sprinkling and application of Christs blood shed and sprinkled upon our soules and consciences to purge them from dead works 2. It must be sprinkled upon the posts and doores so as the Israelites could neither go out of doores nor in but they must see on all sides the blood of the lamb signifying that they and wee should both at home and abroad going forth and comming in and on all occasions have the passion of Jesus Christ before our eyes in the holy meditation and deep contemplation of it 3. It was not enough for the Jew that the lamb was slaine and the blood shed within the house but it must be sprinkled without doores that every man might see it and signifyed that if Christ blood and the merit of it be shed in the houses of our hearts for justification and righteousnesse the sprinkling of it will appeare and bee seene without in holy life and practise of sanctification 3. This blood of the lamb must not bee sprinkled with the bare hands but with a bunch of hyssope dipt in the blood vers 22 which signified that every one which puts forth his hand is not sprinkled with Christs blood unlesse he have provided this bunch of hyssope Hyssope is faith and faith resembles this herbe in foure things 1. It is a ground herbe low and weake so faith in it selfe and in us is weake fraile feeble and of most despised Neither hath every man that hath hyssope in his garden this bunch of hyssope in his heart 2. Rooting in a rocke for so it used among the Jews whence some thought it to bee Pellitory of the wall Faith roots it selfe upon the rocke Jesus Christ and cannot grow or prosper in any other soile Other hyssope roots in earth this in heaven 3. It is an herbe cleansing and curing Faith onely is an herbe of soveraigne vertue both to purifie the heart Act. 15. 9 and to heale all the wounds of conscience Act. 16. 31. the Gaoler wounded and pricked in heart must beleeve in the Lord Iesus Christ and bee saved Our Lord himselfe was wont to say to distressed persons According to thy faith bee it to thee 4. It was fitter then other herbes for the receiving and sprinkling of liquor so faith although a low and weake plant is onely fit to receive the precious liquor of the blood of Christ. Onely faith draws vertue from Christ as in the poore woman that stood behind Christ Marke 5. 34. And the want of this bunch of hyssope disables Christ from doing thee any good Christ could doe nothing in Capernaum for their unbelief I. Note hence how wee are to prize and magnifie the blood of Christ. For if the shadow of this precious blood must be so preserved so carefully saved in a costly vessell how much more ought the blood it selfe Quest. How may I prize the blood of Christ Answ. 1 Consider with the dignity of the person the infinite value of it That it is able to purchase the whole Church of God Act. 20. 28. which a thousand worlds of wealth could not doe No wealth in heaven or earth besides this can redeeme one soule And therefore the Apostle 1. Pet. 1. 19. sets this precious blood against all corruptible things as gold and silver and things so much set by amongst men 2. Consider the precious things which it procures us both in earth and in heaven 1. Here below it procures us foure things 1. Reconciliation and peace with God Rom. 3. 25. and Ephes. 2. 13. wee which were farre off are made neere by the blood of Christ. 2. A sweet tranquillity of mind and peace of conscience which all worldly treasure cannot purchase because now wee are within the Covenant of God living in his love which is better then life and in this love is no lacke but an abundant supply of all needfull things All which Covenant of grace is made and ratified by this blood therefore called the blood of the Covenant Heb. 9. 3. Victory against all the malignity of our spirituall enemies even the greatest Satan himselfe who is overcome by the blood of the lamb Revel 12. 11. 4. Immunity and safety from all the judgements and dangers threatned against our sinnes else had we died without mercy for despising Moses law Heb. 10. 28. For if there were such force in the blood of the type that by the effusion of it the Israelites lay safe and untouched of the revenging Angel Heb. 11. 28 much more in this blood of Jesus Christ to cover beleevers in his Name from the hand of Gods revenge due to our transgressions 2. This precious blood now in heaven procures us the most needfull and excellent good things above all that wee can imagine Especially two wayes 1. By opening heaven for our prayers for this blood pleads for us now in heaven and speaks better things for us then the blood of Abel Heb. 12. 24. That called for vengeante against the sinner this intreateth for daily grace for daily sinnes and procures daily mercies for daily supplies 2. As to our prayers so this blood openeth heaven to our persons This blood onely rents the vaile asunder and makes a way into the holy of holies and gives entrance into the kingdome of heaven Heb. 10. 19. by the blood of Jesus we are bold to enter into the holy place This blood is the onely key that unlocks heaven for else the Lord dwells in light which no flesh can have accesse to 1 Tim. 6. 16. namely without Christ and the shedding of his blood II. Is the blood of Christ so precious
the blood of this red cow he leads us to the blood of Christ saying If the blood of bulls and goats and the ashes of an heifer sprinkling them that are uncleane sanctifieth as touching the purifying of the flesh how much more shall the blood of Christ purge your conscience from dead workes 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 externall and temporary this internall and eternall 3. that onely a purifying of the flesh this of the Spirit and conscience 4. that cleansed from legall and bodily pollution this from morall called dead works 1. because they proceed from death of sinne 2. because they lead to eternall death For the explaining of this ordinance consider foure things 1. whence the Cow must be 2. the properties or qualities 3. the actions about her 4. the use and end of it I. All the congregation must bring an heifer to Moses out of the heard 1. All the congregation for not one in the congregation but needs a meanes of purging 2. This meanes must be a Cow not an Oxe or Bull. The imbecillity of the sexe noteth the great humility of our Lord Jesus who being the mighty Lion of the tribe of Judah would so abase and weaken himselfe for our sakes 3. They must take her from the heard so our cleanser must be taken from among our selves being true and perfect man taking our nature and our flesh yea our infirmities as the weak sexe importeth in all things save sinne like unto us II. The properties required in this Cow are foure 1. She must be an heifer in her youth and strength Christ offers himselfe and must be taken for a sacrifice in the flower of his strength at three and thirty yeares He offers his best gifts and dyes in his strength and so his offering was more free and acceptable And wee also should offer up our youth strength best times and gifts to Jesus Christ who offered himselfe in his best strength to death for us 2. The Cow must be red Signifying 1. the truth of Christs humane nature being of the same red earth that the first Adams body was 2. the grievousnesse of sinne which he was to undertake and the scarlet staine of it 3. the bitter and bloody passion of Christ and his cruell death The red skin of the Cow resembled the red garments of Christ all besprinkled 1. With his owne blood 2. with the blood of his conquered enemies 3. presented unto his father like the coat of Ioseph all stained with blood 3. The Cow must be without spot or blemish to signifie the purity of our Lord Iesus in whom was never any spot or staine of sinne Though he was contented to be counted a sinner yet he was no sinner And though he had sinne on himselfe he had none in himselfe as the Cow was slain for sin not being sinfull Christ was ruddy through his passion yet most white and spotlesse by his most perfect and absolute righteousnesse She must be without yoke on which never yoke came signifying 1. that Christ not necessarily but voluntarily tooke our nature that he might free us from our yoke 2. his absolute freedome from all the yoke of sinne farther then he voluntarily undertooke the burthen of it 3. that he was never subject to the yoke of humane precepts and commandement being the Law-giver to prescribe Lawes to all not to receive Lawes from any 4. that none could compell him to suffer for sinne but his whole obedience active and passive was a freewill offering hee having power to lay downe his life and to take it up againe 5. he was more free from the yoke then any red heifer could be She indeed must be free in her selfe he not onely free in himselfe but he must free all beleevers from the yoke whom the sonne sets free they are free indeed III. The actions about the Cow were five ver 5. 1. Action 1. The congregation must deliver the Cow to be slaine so was Christ delivered to be slaine by the whole body of the Iews 2. She must not be delivered to Aaron but to Eleazer his successor signifying that the death of Christ serveth all the successions and ages of the Church and must be taught by the ministers of all ages 2. Action She must be led out of the Camp and there burnt whole to ashes her skin flesh blood and dung ver 5. Signifying 1. that Christ must be led out of the gate of Ierusalem to suffer Heb. 13. and there 2. must be crucified by which he was made a whole burnt offering 3. that whole Christ is our comfort his flesh our meate his blood our drinke yea the very base dung of those contumelies cast upon him were a part of his sacrifice offered up in the fire of his passion for us to sweeten and sanctifie ours 3. Action Eleazer must take of the blood with his finger and sprinkle towards the foreside of the Tabernacle of the assembly seven times ver 4. Signifying 1. the purging of us by the blood of Christ sprinkled on the conscience 2. that Christs death profits none to whom it is not specially applyed for the Cowes blood must be not shed onely but sprinkled 3. that onely the people and congregation of God have benefit of the death and blood of Christ for it was sprinkled directly before the Tabernacle 4. the seven times sprinkling noteth 1. that that one oblation hath vertue and merit enough 2. the perfection of justification 3. the need of often application of Christs death 4. the duration of it to all ages 4. Action She must bee burnt with Cedar wood scarlet lace and hysope all which must be cast into the fire with her ver 6. signifying 1. three things in Christ. 1. the Cedar of uncorrupt life 2. the scarlet of fervent love to mankinde 3. the hysope of savoury obedience in all things to his father all which were in all his sufferings and fire of his passion sweetning it 2. they noted three things arising from Christs sufferings 1. immortality signified by the Cedar which is not subject to putrefaction 2. the scarlet the merit of his blood applyed to justification 3. the hysope of mortification healing our corruptions as hysope hath an healing quality All these three properly arise from the passion of Christ. 5. Action A cleane person must gather the ashes of the heifer and lay them without the Campe in a clean place ver 9. signifying 1. the buriall of Christ in a cleane and new tombe wherein never man lay a cleane place never used before 2. that the merit of Christs death is ever laid before God in the highest and holiest heavens 3. the Christians account of Christs merit and passion who layeth them up as his chiefe treasure in the cleane place of a pure heart and conscience an onely fit closet to keep the mystery
even in these shadowes the Lord himselfe straitly enjoyned these were the Lawes prescribed for the Anniversary Passeover both in Exod. 12. 14 and Numb 9. in neither of which is any mention of any of the former Lawes proper to the first Passeover The last condition in eating concerned the measure The Lambe must be whole eaten signifying 1. Our perfect communion with Christ who are as neerely united unto Christ as the meat we eate which is turned into our owne substance 2. That nothing in Christ is unprofitable 3. That Christ must be received wholly without dividing of his natures or destroying any of his offices Arrius divides the Lambe in denying his Godhead Manichoes impugned his humanity Neither eate the whole lamb The Papists destroy all his Offices Whosoever deny any fundamentall Article of Religion they divide the lamb To eate the whole lamb is to beleeve whole Christ according to the rule Faith is but oâ—â— yet a copulative Deny one overthrow all Hitherto served that Iniunction that no part of the lamb must bee reserved till the morrow but if any remained it must bee burnt with fire vers 10. The Lord in his infinite wisedome would prevent all the occasions of idolatry which is easily admitted in the reservations of holy things As in Popery what a deale of idolatry is crept into the Church by reserving superstitious relicks and especially their consecrated or conjured bread as if this condition did not condemne expresly that Popish reservation of the hoast or breaden god Add hereunto that the Jewes requiring the body of Christ on the Crosse to be taken away that night before the Sabbath Ioh. 19. 31. fulfilled against their knowledge this Prophecy Nothing of the Paschall lamb must be left till the morning Sect. V. V. The Paschall Lamb is an expresse type of Christ in respect of the fruit and use of it which is security and safety from Gods revenge ver 23 For as by the sprinkling of the blood and eating of the flesh the Jews were defended from the revenging Angel and the destroyer passed over the house where hee espied the blood sprinkled So the blood of Christ applied to the conscience causeth the wrath of God to passe by those that are so sprinkled And as they could sit in the house safe and not feare the stroke of the destroyer because of the blood sprinkled so whosoever by true faith feeds upon Jesus Christ and are died with his blood rest secure and feare not the destruction and revenge due to wicked men Heb. 10. 22. Let us draw neere with a true heart in assurance of faith sprinkled in our hearts from an evill conscience I. As the Jews dwelling in Aegypt were in great danger of the revenging Angel who was to passe through the land So all the Israel of God dwelling in the midst of the Aegypt of the world and too too much tainted with the fashions of it have no small cause to feare the judgements and revenge of God which must pursue the sinnes of it and also to use meanes for their owne safety in the night of trouble and revenge as the Israelites did Quest. What meanes Answ. The same that Israel did We must 1. Sprinkle the house of our hearts with the blood of the Lamb Heb. 10. 22. sprinkled in our hearts c. Whosoever were sprinkled with the blood of the lamb were safe Was there so much power in the blood of the type and not much more in the blood of the trueth 2. Get into the house of the Church and fellowship of the faithfull for such as are true members of the Church which is the house of Saints are secure from the plagues of wicked men Isai. 27. 3. I the Lord do keep the vineyard I will water it every moment lest any assaile it I will keepe it night and day and Isai. 37. 18. My people shall dwell in the Tabernacle of peace and in sure dwellings and in safe resting places Noah can bee safe no where in the deluge but in the Arke And out of the Church is no salvation or safety 3. Thou must abide in the house all night and goe not forth Except the Israelites abide in the house they cannot be safe except thou abidest in the ship of the Church thou canst not bee safe no more then any of Noahs company if they had stepped out of the Arke Wee must adhere constantly to the true Church and not forsake the fellowship or depart from it by Apostacy or revolt which brings certaine shipwrack of faith Consider Heb. 10. 25. 4. Patiently await for the morning even the bright rising and appearing of Jesus Christ the Sunne of righteousnesse comming againe to our deliverance whether publikely to generall judgement or personally in speciall to our selves For hee shall bring health â—â—der hir wings Mal. 4. 2. II. In the whole precedent discourse is a fruitfull direction for Christians for their holy use of the Sacrament of the Supper which is come in place of the Passeover 1. As hee must bee circumcised that must eate the Passeover so must hee be baptized that must be admitted to the Supper that is a reverent professed Christian. For holy things must not bee cast to dogs Matt. 7. 6. The word and Sacraments are childrens bread and must not be cast to dogs that is obstinate enemies scorners blasphemers to men of uncircumcised lips and eares who wilfully repell the meanes of their cleansing So much the more pity is it that all sorts of notorious evill men thrust into the presence chamber of the great King yea sit downe at the Lords Table and like swine swill in his cup without controll or any rebuke in many places Open blasphemers common-drunkards scoffing Ishmaels noted adulterers obstinate sinners And where is the care to preserve the holy things of God from pollution contempt and profanation Would a man spread a table for dogs or swine If the shadows of these holy things might not bee cast to doggs is it nothing to expose to them the body and substance it selfe 1. Cor. 11. 30. for this cause many are weake and sicke among you and many sleepe 2. As the Lamb was taken in the tenth day but was not slaine till the fourteenth that it might be before their eyes all the foure dayes before for the helping of their meditation and due preparation to the eating of it So no man must come to the Supper without due preparing himselfe For if so long preparation was by God thought fit for the shadow what preparation can be thought fit and sufficient for the substance 1. Chron. 35. 6 It was the counsell of Solâ—mon Prov. 23. 1. When thou sittest downe at a great mans table consider diligently what is set before thee Much more here at the great Gods Table no consideration of the Author matter maner end fruit and use can be sufficient What a fearefull thing is it to come as most men doe not considering
is the scope of the Apostle in describing Melchizedeks Priesthood so largely For the Leviticall Priests were homagers to this yea to the shadow of it in Melchizedek while they were in Abrahams loynes 1. They were men onely of men Christ the Sonne 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 owne 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 then 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 do it daily Heb. 7. 27. which argued the perfection Heb. 9. 28. 6. They offered the blood of beasts which could not expiate sinne nor wash the conscience of the sinner farther then purifying the flesh but he not with blood of bulls and goats but with his owne blood entred once into the holy place having obtained an eternall redemption Heb. 9. 12. and this blood 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 fayled according to that elementary and temporary worship but he is minister of the true Sanctuary and Tabernacle which the Lord pitcht and not man Heb. 8. 2. this tabernacle is his owne blessed body in which he performed all his service called chap. 9. 11. a great and more perfect Tabernacle not made with hands and vers 24. is now entred not into holy places made with hands but into the very Heaven to appeare 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 daies hath an eternall Priesthood Heb. 7. 24. and therefore neither hath nor needeth any successor in earth Whence every repetition of his sacrifice bloodily or unbloodily 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 greatnesse of the Sacrifice the greatnesse of the sacrifice the greatnesse 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 himselfe that must doe that The least sinne which wee account so light could never be expiated but by the blood of him that is God as well as man All created strength cannot stand under the burthen of the least sinne Therefore in the worthinesse of this person see the unworthinesse of thy sinne to hate and abhorre it and thy selfe in dust and ashes for it An haynous 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 sone of Abraham the father of the faithfull a promised seed long before he was borne in whom all the nations of the earth should be blessed Yea so strange was his birth as that he was not to be borne by the strength of nature but of Sarahs dead womb when it was not with her as with other women insomuch as when the Angell foretold 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 foure thousand yeares Borne and incarnate not by the strength of nature but by the power of the holy Ghost after an unconceivable 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 Psa. 72. 17. the Nations shall blesse him and be blessed in him Which Prophecy cannot be understood of Salomon for scarce his owne nation was blessed in him who by his sinne lost tenne tribes of twelve from his owne sonne and verse 5. they shall feare him so long as the Sunne and Moone endure from one generation to another vers 11. all Kings shall worship him and serve him and vers 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 carryed 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 Golgotha 4. Isaac was led away as a Lamb to the slaughter So Christ was led away Ioh 19. 16. to death 5. Isaac without reply submitted himself to his father even to the death suffered himselfe to be bound on the wood and yeelds himselfe a 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 laid downe his life a whole burt offering and a ransome for many Ioh. 16. 28. Thus were both Lamb-like sufferers both beare their Crosse both without reply led away both bound and fastened on the wood both willingly obedient to the death III. In his offering 1. Both sonnes onely sons innocent beloved of their fathers Abraham did al at Gods Commandement and lifted up his hand So Christ by the determinate counsell 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
kinds of legall uncleannesse Next all Legall uncleannesse was to bee cured two waies 1. by ablution or washing 2. by oblation or offering Both these were appoynted for all kinds as in particular 1. for uncleane touchings and tastings the parties must wash their cloathes Levit. 11. 40. 2. for uncleane issues they must wash themselves and their cloathes Levit. 15. 13. 3. for uncleannesse of Leprosie they must wash themselves their cloathes and besides shave off all their haire and stay seven dayes without the campe Lev. 14. 8 9. Sect. V. I. The first meanes of purging Legall uncleannesse is washing which shadowed out the washing of the sinner in the laver of Christs blood All the water in the sea cannot wash away the least sinne that great worke is appropriated to the blood of Christ 1 Ioh. 1. 7 the blood of Iesus Christ his sonne cleanseth us from all sinne Rev. 1. 5 who loved us and washed us from our sinnes in his blood which blood is opposed to all legall washings Heb. 9. 9. Object Lev. 11. 44 this washing is called a sanctification Answ. Sanctification is twofold 1. by the outward signe 2. by the inward truth They by washing symbolically and in outward profession by these rites sanctified themselves but thereby beleevers were led to the internall truth and the laver of the blood of Christ. All this washing then leads us to the blood 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 blood of Christ called Heb. 9. 14 the sprinkling of Christs blood upon the conscience Which is nothing else on Gods part but the imputation of Christs sufferings to us and on our owne part the application of them to our selves by the hand of faith 2. In Washing is a rubbing and scowring off of uncleanenesse which will not easily off and in some foulenesse they must wash often for the surenesse of the worke 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 hee may fetch out the stayne of sinne which sticks as close as his flesh to his bones 3. The uncleane 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 generall 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 foulenesse of Leprosie hee must wash againe and againe to note that after our justification by the death of Christ we must looke to a second washing of sanctification by his spirit And because we have still washing worke with us wee must be still washing our selves by daily labour in our owne reformation This was more lively signified in that other ceremony added to washing in the Leper that hee must shave his haire againe and again signifying the paring away of superfluities and lusts as fast as they grew and a voluntary departing from his owne 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 hee was out of hope quite to unroot them as long as he lived He must keepe them under but cannot be rid of them Hee must shave the first day and the seventh day and resist his lusts which daily grow up on him as haire cut quickly growes againe 5. The uncleane person must wash his clothes as well as himselfe signifying that we 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 mental adulterer banish unchastity in the eye and mouth avoid wanton company as did Ioseph 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 doest thou but foame out thy owne shame If thou shouldst keepe thy selfe never so pure but partakest in other mens sinnes thou art unclean This reproveth Magistrates 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 bee kept holy to our God Or if they be ordinary abettors of idle persons and gamesters by example This brandeth Ministers openly pleading for drunkards and hatefull blasphemers This defileth masters parents husbands that suffer their families to runne into prophanenesse or ryot II. In all these touches goe to the fountaine opened Zach. 13. 1. Every Iew had his waterpots to keep water for daily purification Iohn 2. 6. but now the house of David and Ierusalem 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 uncleane person must wash himselfe and his clothes yet no Iew could make an attonement for himselfe but this was common to all uncleannesses legall the Priest must make an attonement for the uncleane 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 doe cannot make attonement for the least spot of sinne Let us wash our selves as often as Naaman in Iordan yea let us take snow water to us and wash our hands most cleane yet our owne cloths will make us foule and God will plunge us in the pit if our Lord Iesus 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 Numb 19. called water of expiation That all this ordinance typified Christ to the Iews the Apostle expresseth Heb. 9. 13 14. when from
till the second comming of Christ and is most perfectly finished and consummate in heaven The notes or markes to know inward circumcision attained by Christ are these 1. The party to bee circumcised was presented and offered to this ordinance of God as willing and contented to part with his flesh and blood in obedience to God so here thou hast begun thy circumcision if thou hast offered up thy soule body and all a reasonable sacrifice to God Rom. 12. 1. willingly mortifyng all the deeds of the flesh and denying and renouncing all fleshly lusts and affections which are as neere and as deare unto thee as the parts of the body So Col. 2. 11. it must bee a putting off the sinfull body implying not a suffering it onely to bee violently taken and cut away but a voluntary putting away and parting with it Indeed in legall Circumcision the infant could not cut away the flesh of his body but in Evangelicall Circumcision thy selfe must put off this sinfull body of flesh and be more then a meere patient 2. As there the whole body was wounded in one part so see thy whole body of sinne bee wounded in all parts not one member spared Col. 2. 11. put off the sinnefull body No sinne must raigne none unresisted And therefore 1. Labour for an heart circumcised There the Lord begins this worke Deut. 30. 6. and Chap. 10. 16. there see thou hast begun See thy desires be sanctified that the thoughts of thy heart and inward affections be watched and garded not suffered to be earthly wanton impious disordered or unfruitfull This purging of carnall affections and fastning them on the right object is a note of inward circumcision Deut. 30. 6. 2. See thine eare bee circumcised Act. 7. 51. the Jews are reproved for uncircumcised eares All sinnes of the eare must bee circumcised and that is done in opening them to heare God and good instruction and shutting them against slanders false tales wicked counsells doctrines of libertie and the like 3. Circumcise thy lips which then are so when they are able to speake for God Moses in Exod. 6. 12. complaines that his lips were not enough circumcised All the sinnes of the tongue must be cut off This circumcision admits not a lie an oath a slander a deceitfull or filthy or uncleane speach unmortified 4. All sinnes of the eye must be circumcised by making covenant with this member not suffering the eye to bee envious covetous wanton scornfull adulterous And so examine all the parts that no sinne bee peaceably admitted without drawing blood upon it as was in circumcision 3. As in that Circumcision was sence of much paine and griefe in the body as we see in the Shechemits Gen. 34. 25 So in this where ever it is is affliction of conscience paine of spirit pricking in the heart as in the Converts Act. 2. 37. which makes the circumcised mourne and cry out of himselfe judging himselfe and breaking his heart with godly sorrow for sinne The Priest could not take the knife and cut off the piece of flesh without paine and sorow of the child Neither can the Minister take the sharpe weapon of the Law to wound and cut the body of flesh in any part but it will be painfull and sorowfull to the child of God who will judge and condemne himselfe and dares not stand out the threats of the Law as many contemptuous rebells doe An hard and secure heart is an uncircumcised heart good Iosiah will tremble at the word but all Gods words and plagues stirre not Pharaoh 4. As that part cut off was never set to the body again but was taken quite away for ever So in this circumcision of Christ is not a parting with sinne onely for a time but a ceasing of sinne that is a constant endeavour to forsake all sinnes inward outward secret open A parting from pleasing profitable deare and bosome sins saying to them as Ephraim to his idols Hos. 14. 9. get yee hence what have yee to doe here with resolute purpose never to give them entrance or entertainment more Those that fall to their former sinnes as who forget they ever washed like dogs and swine were never circumcised The skinne once cut off died for ever such a dying to sinne must bee in this circumcision 5. In that was a joyning to Gods people and a receiving of the party into the Church and family of God See if thou beest joyned to Gods people not in outward profession but in sincere affection embracing them that feare God delighting in their society giving them the right hand of fellowship and with the hand the heart separating from the fellowship of the uncircumcised and profane as the Jews medled not with the Samaritanes Doest thou professe circumcision and grace by Christ but oppose and pursue the professours of Christian religion as Ismael him that was borne after the promise A plaine signe all thy circumcision was made with hands Thy body was washed with water of Baptisme but thy heart is unwashed untouched with any water of saving grace 6. In that was a joyning and admittance to the outward worship of God and externall communion in all holy things so here thou art become a true worshipper not outwardly in the letter and ceremony but inwardly in spirit and truth A Iew within Rom. 2. 29. Phil. 3. 3. We are the Circumcision which worship God in the spirit Hee that worships formally for fashion for Law and in the meane time can contemne the power of godlinesse cannot away with inward watchfulnesse sincerity strictnesse though by Baptisme he be brought to the externall communion of the Church in holy things all is but in the letter without all circumcision of the heart 7. In that was much rejoycing as in a great priviledge and the Jew did much boast and beare himselfe upon this prerogative partly upon the externall worke partly on their distinction by it partly because it manifested them sonnes of Abraham according to the flesh and much was their praise among men But true circumcision rejoyceth not in Abraham but in Christ hath no confidence in the flesh but renounceth all outward things and settles his rejoycing in Christ alone and his merits counting all other things drosse and dung in comparison of him Let the Jew trust in Circumcision by the worke wrought as our Judaizing Papists doe in their Sacraments Let him glory of Abraham his father Ioh. 8. 33. that hee is beloved because the seed of Abraham Wee are chosen in Christ not in Abraham In him we have atonement and become a beloved people and not in Abraham In him wee come boldly to the throne of grace and speed in our suits In him we glory all day long We trust not in good meanings as simple ignorant persons nor in merits as wilfull blinded Papists nor in any thing within us nor without us nor without Christ. All our joy and trust is in himselfe alone And this is
take heed of prophaning this precious blood take heed of sinning against it Consider of that sore punishment which he is worthy of that treads under foot the sonne of God and counteth the blood of the Testament unholy Heb. 10. 29 He cannot expresse the greatnesse of the punishment in words but leaves it to all mens mindes to consider of Quest. How may a man prophane this blood Answ. 1. By undervaluing it as Papists who thinke it insufficient to ratifie the Covenant unto them without other additions and supplies from themselves and others yea ascribe as much to the blood of Thomas Becket and other traytors as to this blood 2. To be ashamed of Christ and his sufferings The Jewes must strike the lintells of their doores with the blood of the Paschall Lambe that all might see they were Israelites signifying that we must openly professe Christ and not be ashamed of his death and ignominy which is the life of the world at which notwithstanding the greatest part of the world stumbleth at this day To shame at the profession of Christ is to contemne his blood 3. To contemne it in the meanes in which the Lord would hold it before our eyes To reject or neglect the preaching of the word wherein Christ is crucified before our eyes as he was to the Galatians chap. 3. 1. To neglect and despise the Sacrament in which his blood is after a sort powred out to the mind and sences Or unpreparedly to receive the Sacrament and in the unworthinesse of a guilty conscience is to make ones selfe guilty of the blood of Christ as Pilate Iudas and the soldiers were 4. To despise and wrong the godly descended of the blood of CHRIST redeemed with the blood of CHRIST To hate the Church of God and abuse the members of Christ is to crucifie againe the sonne of God and despise the price of our purchase In that ye do it to one of these little ones ye did it to me Thou canst not draw blood of the Saints but thou sinnest against the blood of Christ. 5. To prophane it in gracelesse swearing as those branded bell-hounds that sweare commonly by wounds or blood as if this precious blood were to be engaged on every base occasion Well they carry wounds in their consciences and powre out the life blood of their soules Sect. IV. IV. In eating the Paschall Lambe Jesus Christ was typified To this eating many conditions are required concerning 1. time 2. place 3. persons 4. manner 5. measure The time It must be eaten at the same time and in one evening must all Israell eat the Passeover 1. In the evening to signifie our estate of darkenesse and misery by sinne and death till Christ came and when Christ came to be our ransome 2. In one and the same evening to note the holy agreement and consent of the whole Church in the faith of Christs death and passion to which well agrees the constitution of our Church ordaining the supper succeeding it in the same time so all superstition and formality be avoided The place 1. Every particular Lambe must be eaten in one house to signifie the unity of the Church of God the house of the living God and the spirituall conjunction and agreement of all the faithfull in one bread and one body 1 Cor. 10. 17. 2. If one house sufficed not to eate up one Lambe they might call in their neighbours to a competent number which might bee about a dozen as in our Saviours family to signifie 1. that the Gentiles in time by the voice of the Gospell should be called in to the participation of Christ the lambe of God and to the fruition and feeding of the same lambe with the Israelites 2. no number is assigned because the Lord onely knowes who are his 3. because there were many lambes to bee slaine they must be eaten in many houses so as no man must abstaine from the Passeover in paine of death signifying the speciall application of the same Christ to severall persons families and the Church is no salvation 3. In the night of errors heresies afflictions and persecutions for the truth when God revengeth the worlds contempt of his grace if we would bee safe wee must keepe our selves within the Church not departing from the particular house or Church in which we are to joyne to Idolatry or errors least Gods revenge overtake us as the waters overwhelmed all that were without the Arke II. The manner prescribed to all Passeovers ensuing stood in three observations 1. They must eate it with unleavened bread signifying that if we would feed on Christ our Passeover wee must purge out all old leaven and become a new lumpe 1 Cor. 5. 7. This old leaven is the fusty swelling and spreading corruption of our owne wicked nature the leaven of sinne false doctrine heresie corruption of manners sowre and tart affections that will not stand with the receiving of Christ and his benefits All this we must purge out and study for sincerity and truth in judgement in affection in action 2. They must eate the Passeover with sower herbs as sawce signifying 1. true repentance and godly sorrow of heart to bee inseperable with the true apprehender of Jesus Christ 2. that Christ and his Crosse are inseperable and that afflictions as sowre herbs are the most whole some sawce of Christianity Sowre indeed and unpleasing to the flesh but profitable 1. to prepare and provoke the appetite with more cheerefulnesse and ardency to all godly duties of prayer hearing Sacraments mercy patience hope c. Rom. 5. 3 4. 2. to whet and provoke to the practise of all Christian duties of mercy and love 3. to excite the desire to bee fully fed with that sweet tree of life and that blessed Mannah in which is no sowrenesse in the kingdome of glory Rev. 2. 17. 3. They must alwaies in eating repeate and conferre of their deliverance out of Aegypt and in memory of that benefit provoke their thankfulnesse of God ver 26. 27. adding as it were to the Sacrament a word of instruction signifying 1. that we should alwaies remember the death and passion of Christ with due thankefullnesse for so great a deliverance by it if they must still speake of their temporall deliverance much more we of so great and eternall deliverance by it from the spirituall servitude of sinne death the divell and damnation 2. it shadowed herein its successor in the new Testament for the Sacrament of the Supper was therefore instituted to keepe in remembrance the death of Iesus Christ. 1 Cor. 11. 26. As often as ye shall eate this bread and drinke this cup ye shew the Lords death till he come 3. to be a rule for all Sacraments wherein it is necessary that the word be ioyned to the Element I meane the word of Institution and if it may be conveniently of exhortation that the seale may goe with the Charter as