present Moses in types and shadows Christ in body and truth Moses to one nation the Jews Christ taught all nations the true worship Moses doctrine accuseth woundeth Iohn 5. 45. Christs doctrine justifieth healeth c. III. In his passion and suffering 1. Moses being to deliver the Law fasted forty dayes and forty nights in the Mountaine alone Christ being to preach the Gospell fasted so long in the wildernesse alone 2. Moses comming armed with authority for the Hebrews good was rejected both in his person and doctrine and message The Hebrew could say who made thee a iudge Exod. 2. 14. And Pharaoh will not hearken Exod. 7. 4. Nay Pharaoh raged and oppressed the more Our true Moses comming to save the Jews sped no better for thus they protested aginst him Wee have no King but Caesar Ioh. 19. 15. And we will not have this man to raigne over us Yea his gracious words and potent works were still contemned and envyed by the wicked Scribes and Pharisees as at this day by all the wicked in the world and there is no stilling of the rage of the Devill and his instruments where Christ is truely preached 3. Moses refused to be called the sonne of Pharaohs daughter and left the Court of Pharaoh to be partaker of the afflictiōs of Gods people Heb. 11. Christ descended from the glory of Heaven to save his elect and to suffer with them and for them as Moses could not doe Yea he tooke on him our infirmities and sorrowes and on earth refused his right to be a King when they would have made him because his Kingdome was not of this world 4. Both were willing to dye at Gods commandement both went up into a mount to dye Moses on mount Abarim Christ on Golgotha Both carefull to supply their absence to their people Moses by appoynting Ioshua his successor Christ by sending his spirit to lead his people into all truth IV. In sundry particular actions 1. Moses lift up the Serpent in the wildernesse So was Christ lift up Ioh. 3. 14. 2. Moses obtained flesh in the wildernesse to feede many thousands So Christ in the desert fed many thousands with a few loaves and fishes 3. Moses marryed an Aethiopisse a stranger blacke Christ marrieth the Gentiles strangers and in the Encomium of his Church it is said I am black but comely Cant. 1. 4. 4. Moses sweetened the bitter waters of Marah by the tree cast in Exod. 15. 25. Christ sweetens our afflictions by the wood of his Crosse Heb. 2. 10. 5. Moses was called a God Aarons God for directing him in things of God Exod. 4. 16. and Pharaohs God Exod 7. 1. for executing on him as God Gods judgements But Christ is indeed God most wise in counsell most potent in revenge 6. Moses delivered Israel thorow the Red-sea by his Rod Exod. 14 So Christ his Church from death by his Crosse through the red-sea of his blood 7. Never was God so clearly seene by the eye of flesh as to Moses who talked face to face But never did creature see his face but Christ Ioh. 1. 18. 8. As Moses was transfigured on an hill Sinai and so glorious as Israel could not behold his face So was Christ on mount Thabor so as his disciples were amazed and wist not what they said 9. As Christ after death rose most gloriously So Moses body after his death was most gloriously raised in which hee was talking with Christ on the Mount in his transfiguration Matth. 17. 2. 10. Moses face was covered with a vaile Our Moses with the vaile of his flesh hid the glory of his Deity and put on vilenesse instead of majesty that men might behold him and see and heare him and beleeve I. The doctrine of religion which wee teach is of God 1. Wee teach no other then what Moses taught nor no other then what Jesus Christ taught the one being faithfull as a servant the other as the sonne in the house For as there were not two Churches of the old and new Testament So is there but one faith one doctrine in substance onely differing in manner of delivery 2. This doctrine was perfectly fully and faithfully delivered to the Church seeing both were so faithfull If there be a doctrine of traditions unwritten if a doctrine of merits of purgatory of intercession of Saints then was Christ unfaithfull and did not reveale the whole will of his Father Paul a servant revealed the whole will of God Acts 20. 27. Was the Sonne lesse faithfull 3. This doctrine is fully and sufficiently confirmed by many and mighty miracles both in Moses the servant and in Christ the Sonne and being no new doctrine it needs no new miracles It is too idle to call for other miracles when they cannot proove that wee bring any other doctrine If wee should bring in strange and lying doctrines never knowen to Moses or Christ as they doe wee would cast about for lying wonders and pretend fabulous miracles to prove them as they doe II. Whatsoever office or function God sets thee in bee faithfull so was Moses the servant so was Christ the Sonne Hast thou an high place in Gods house as Moses be faithfull see 1. Tim. 1. 12. Art thou but a doore-keeper in Gods house bee faithfull in faithfull performing of whatsoever God reveales to bee his will Hast thou received any talent lay it out to thy Lords advantage else canst thou not bee faithfull Let thy care and study be to bee found not onely faultlesse but faithfull in all things according to thy Christian profession that faithfulnesse may bee thy praise and crowne in Magistracy Ministery private life in the whole practise of religion and also thy comfort living and dying when the Lord shall witnesse unto thee as to Moses in his life time Numb 12. 7 8. and dead Deut. 34. 5 10. Moses the servant of the Lord died and there arose no such Prophet III. Labour to expresse the fruit of faith Heb. 11. 26. to preferre the state of Gods people above all earthly profits and prerogatives account the despised condition of the Saints above the admired happinesse of wicked men Moses would joyne himselfe to them when hee might have beene in the height of honour Christ would not be in heaven without them but endured more affliction then Moses could to enjoy them Hence observe foure sorts of people that are not of Christs nor of Moses minde 1. Politicians who take the honour and profit of the Gospel but will none of the afflictions of Christ. 2. Proud persons who will not looke so low as on afflicted Christians 3. Temporizer◠that looke a squint on them if any suffer for well-doing 4. Scorners that despise the society and exercises of Gods people as too base company and courses for them Let all such know 1. That Christ in heaven scornes them not nor withdraws himselfe from them yea heaven would not please him without them 2. That the
prayer prayses duty endeavour Be encouraged Ioseph will accept small and meane gifts from brethren although he need them not Gen. 43. 15. Our Ioseph despiseth not a graine of grace not smoaking flax CHAP. VII 6. Moses a type of Christ 4. waies MOses was a type of Christ. Deut. 18. 18. A Prophet will I raise up like unto thee Here is a similitude a likenesse no parity no equality This is the difference Christ is worthy of more glory then Moses Heb. 3. 3. For Moses was meere man Christ God as well as man Christ the builder of Gods house Moses but a stone in it Christ a sonne in the house Moses but a servant Christ the Lord of his owne house being the Church Moses a servant in his Lords house Now let us see wherein the similitude is I. In his person and estate 1. Moses was of meane parents and birth So was Christ of a poore decayed and dryed stocke and borne of a poore Virgin who at her purification brought a payre of Doves a gift appointed for poore persons Luk. 2. 24. Whereas rich folkes must bring a Lamb of a yeare old Lev. 12. 6. 2. Moses was no sooner borne but he was exposed to the cruelty of King Pharaoh and sought out to death So Christ in his infancy was sought by Herod to bee slaine But both by Gods extraordinary and especiall providence saved and delivered that both might bee saviours and deliverers the one by her whose sonne he was reputed the other by him whose sonne he was reputed 3. Moses was a shepheard he kept the sheepe of Iethro his father in law Exod. 3. and while Moses was in that private estate wee read of little concerning his life expressed till he was fourty yeares old So Christ was a shepheard sent to seeke and save the lost sheepe of his Fathers fold of whose private life wee read as little as of Moses till he was thirty yeares old 4. Moses was of a most meeke and sweet disposition above al men living yet full of zeale and indignation against sin as at the erecting of the calfe Exod. 32 So Christ a patterne of meekenesse Learne of me for I am meeke but most zealous and earnest at the abuse of the Temple Mar. 11. II. In his office and function 1. Both appointed by God Moses sent and raysed to deliver Israel out of Pharaohs bondage Christ sent to deliver all the Israell of God from the Pharaoh of hell and all his oppression of sinne curse damnation the most heavy taskes and burthens Moses was appoynted to lead Israell towards Canaan So Christ to lead the Church the Israell of God into heaven And whereas Moses was to lead them but into the sight of Canaan and the borders Our Moses leads us into the heavenly Canaan and gives us possession 2. Both were furnished by God to their office 1. Moses was learned in all the learning of Aegypt Christ was learned to admiration His enemies asked whence hath he all this great learning Ioh. 7. 15. And Never man spake like this man Ioh. 7. 46. And at twelve yeares old he sate among the Doctors conferring with them Luk. 2. 46. 2. Moses was furnished with many mighty miracles in Aegypt in the red sea and in the wildernesse for the confirming of his calling all types of the miracles of Christ by sea and land in townes and deserts to manifest his glory Ioh. 2. 11. But with difference Christ wrought by his owne power Moses by Christ. 3. Both joyfully executed their office whether we consider the matter or the manner 1. For the matter 1. Moses brings glad tidings to the Israelites of their deliverance out of Aegypt and that from God Exod. 29. 30. Christ brings from God the glad tidings of eternall salvation and deliverance from the spirituall Aegypt and bondage under Pharaoh of hell to all the elect of God 2. Moses received from God and delivered to his people the Law and was a Mediator betweene God and his people Gal. 3. 19. the Law was delivered in the hand of a Mediator that is Moses as Acts 7. 38. Now Moses was Mediator of the Old Testament not a mediator of redemption but of receiving the law and delivering it to the people standing betweene God and them as his mouth to them and theirs to him But Christ our true Moses 1. not onely receives the Law but fulfils it 2. When Moses had broken the tables to shew how wee in our naturne had broken the Law our true Moses repaires it againe 3. He writes the Law not in tables of stone but in the tables of the hearts of beleevers Iohn 1. 17. the Law was given by Moses but grace by Christ. Moses could not pearce the heart nor supply grace to keep the Law 4. He is Mediator of a new Covenant and surety of a better testament Heb. 7. 22. and 9. 15. 3. Moses gives Israel an excellent patterne of the Tabernacle and all the utensils to the very least pinns about it But our Moses delivers a perfect doctrin from heaven and certaine and perpetual rules for the worship of God to his Church and the wel ordering of it even in the smallest things And as nothing was left which must not be framed to the patterne seene in the mount So hath not Christ left the worship of God in whole or part in great or small matters to the liberty of men for then he should have beene lesse faithfull then Moses 4. Moses instituted the Passeover and sacrifices from God offers the blood of beasts sprinkles the houses of the Israelites with the blood of the Lambe Exod. 12. by which they were saved from a temporall death and the revenging Angell But Christ the true Moses instituted the supper of the Lord sacrificeth himselfe offers his owne blood being the Paschall Lambe who purgeth and saveth from death eternall And as that house onely was exempted which was sprinkled with the blood of the Lamb So in the Church salvation is assured onely where the blood of Christ is sprinkled and apprehended by faith 5. Moses prayeth for Israel with his hands stretched out till the evening and while he prayeth Israel overcommeth Amalek Exod. 17. At Moses prayer Gods wrath is turned away Numb 14. Christ stretcheth out his hands for the elect upon the Crosse and made intercession for them in earth and now continues so to doe in heaven whereby we are both enabled to conquer our spirituall enemies as also Gods wrath is appeased and grace and favour returned Heb. 8. Thus both for the matter faithfully discharged their office in these five things 2. For the manner containing the difference it is in Heb. 3. 5. 6. Moses was faithfull in all the house of God as a servant but Christ as the sonne Moses in his masters house Christ in his owne house Moses by delegate authority Christ by proper power Moses as a servant foretells his masters comming Christ declared the Lord
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
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 bee 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 oile above all his fellowes and received the spirit beyond measure signified by powring on the head 3. The communication of this oile It stayed not on Aarons head but ranne downe his beard even to the skirts of his garments signifying that the Spirit of grace distills from the head unto 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 downe as it were by Aarons beard and from them upon other inferiour persons beleeving their word as unto the skirts of his garment 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 darke shadow of his solemne 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 hee None of them by their anointing had all graces nor any grace in perfection but onely begunne and in small degree Moses a beleever wanted faith sometime as when he smote the Rocke which he should have spoken to and the meekest man in the world was sometimes to seeke of his meeknesse Aaron though the oyle was powred on his head was weake as in murmuring against Moses and in making the calfe But in our high Priest all graces and vertues were not inchoate onely but perfect In him knowledge of God was most perfect holinesse most perfect and all kinde of graces in highest degrees Grace sits in his lips not only to move the mind but to change it None of them by anointing could receive graces for others but for themselves onely but hee receives such a measure as runnes over to the sanctifying of the lowest and meanest of his members Hence 1. Ioh. 2. 27. the anointing which wee have of him dwells 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 oile shines brightest and swims aloft above all others II. In Aarons and Christs anointing and furnishing to their Office Ministers must labour for a greater measure of this ointment then others to runne downe from them to their skirts They must pray by the Spirit watch by the Spirit walke by the Spirit An unconverted Minister may doe another good but hee hath no promise of blessing nor doth any good to himselfe As the holy ointment was kept in the Sanctuary So Christ is the Sanctuary whence this oile 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 oile drops and flowes scorne to come to Sermons and joyne in holy exercises how doth their oile drie 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 learne that Christ is not for himselfe but for us And therefore 1. Examine if thou beest anointed This is to bee a Christian to bee anointed as Christ was Scornest thou this holy oile in thy selfe or others Know thou shalt one day wish the mountaines to fall on thee on whom this oile 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 oile thou hast missed 4. Have a care to walke as such as are anointed smelling sweet every where in holy lives speaches prayers in all things edifying thy selfe and others Leave a sweet smell every where behinde thee Let it drop downe 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 generall 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 oile vers 1 2. 1. Because of the speciall holinesse and honour of their calling who are to come so neere unto God who will bee specially sanctified in all that come neere him 2. Because sinne in them is more hatefull then in any other and in expiating their sinnes as much is required as for the sinnes 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 betweene 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 yong calfe was a type of Christ who onely by his owne 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 Iohn 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 sinnes 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 wee 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 ver 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
their neighbours wives and cover the countrey with a bastardly broode and hold in their doctrine better they should have an hundred Concubines then one married wife and in their practise adjudge married ministers to death but adulterous priests to a light penance and that bought out with a trifle or word of a friend One story is memorable out of the booke of the Acts of the Romane Bishops when the Kings visiters in England in the yeare 1538 visited the Abbyes they found in some of their styes rather then religious houses five in some ten in some twenty Sodomits and adulterers of which some kept five some seven some twenty harlots So Gregory the first enjoyning single life to the Clergy sent for fish to his ponds and had sixe thousand heads wherupon sighing he said It is better to marry then to burne Bede denyes the story although of Huldericus Bishop of August◠to pope Nicholas III. A third Law for common actions He must be very moderate in mourning for the dead Lev. 21. 2. 3. the ordinary priest must mourne onely for his mother father sonne daughter brother or his sister if a maid because she was yet in the house and family but without the family he might not lament for any no not for the prince ver 4. Quest. Might he not mourne for his wife For some thinke not because she is not named neither in that Law nor in the repetition of it Ezech. 44. 25. Answ. I thinke he might But the wife is not named because 1. she is one with himselfe 2. if for daughter and sister much more for wife which is nearer 3. the Prophet Ezechiel was charged not to mourne for his wife being a Prophet and priest Ezech. 24. 16 which seemes an exception from the ordinary manner But for the high Priest he might not mourne for any of them named neither in likelyhood for his wife nor uncover his head nor rent his clothes nor goe to any dead body nor go out of the Sanctuary for the crowne of the anoynting oyle of his God is upon his head This Law had in it both ceremony and perpetuity in substance of it In the ceremony the Priest might not mourne for the dead 1. Because mourning for the dead was counted a Legall uncleannesse ver 11. 2. The oyle of holy oyntment was upon his head being oyle of gladnesse 3. They must bee contrary to the foolish manner and fashion of the Priests and people of the Gentiles who were so passionate and excessive in their affected and sometimes forced mourning as they fell into indecent and unlimited behaviours 4. The Priest and especially the high Priest was to be a type of eternity and therefore must show no such signe of weaknesse and corruption as weeping is Hence it is that wee read not of the death of an high Priest but ever before his death another was appointed and installed So before Aaron dyed Eleazer was installed and before his death was Phinehas Numb 20. 28 Hence it is that wee read not of their raignes and times how long or short any of them lived as of the Judges and Kings which closely noteth and implyeth unto us that they were types of eternity and immortality 5. In the ceremony this Law hath a speciall ayme and respect to Jesus Christ our high Priest in whom was no blot no spot or morall pollution as that high Priest most carefully was restrained from every Legall pollution He wept indeed sundry times for the dead as for Lazarus c. because he was to abolish the Legall ceremonies and this among other It being in him sufficient that most perfectly he preserved himselfe from morall pollution In which sence he never uncovered his head that is was never so weake or inglorious by passion but that he ever maintained union with his father and abode the powerfull head of his Church Neither did he rent his garments that is his holy flesh baked as it were in the oven of afflictions extended and rent on the crosse cast aside in the grave was never rent off from his divinity but was ever from the first moment of Hypostaticall union present with it and shall be for all eternity He never goes out of the Sanctuary to mourne for the dead for the crowne and oyle of God is upon him For as in his life he being most holy was not subject to be quite subdued in the house of death so now after his resurrection he hath attained all excellency of glory and happinesse free from all misery and sorrow never to be interrupted any more by any griefe or adversary power The Crowne of God is set upon his head for ever The perpetuity and substance of this Law concernes both Ministers and people 1. To teach both the one and the other not to grow into excesse of sorrow or passion but to be examples of gravity moderatiō wel weilding of affections to be patternes of patience and holy obedience in suffering extreame adversities as well as in the actions and exercise of practick vertues 2. To give testimony of their hope and assurance of the happy resurrection of their friends for whom they must not sorrow as men without hope 3. To shew that no occasion or naturall affection no not the nearest and greatest change befalling their outward estate might distract them from their charge and duty or so disquiet the peaceable tranquillity of their minds as any part of their duty might be hindred for matter or manner And therefore in this case our Saviour confirming the perpetuall equity of this Law saith Let the dead bury their dead follow thou me And the Lord is so strict in this case Lev. 10. 6 that when Aarons sonnes were so strangely slaine before his face he must not mourne nor stir a foote out of his Ministery lest he dye and therefore the text saith Aaron held his peace ver 3. So no outward respect of duty to friends must call us from duty to God Ob. If the Priest must not weepe how could they seriously repent of their sins Answ. The Priest must not weepe for any temporal losses nor for personall losses and in naturall regards he must be impassionate but for his sinnes he might Ieremy a Prophet and Priest wisheth his head a fountaine of teares The high priest must weepe for his owne and the peoples sinnes in the day of expiation and if he weepe not he must dye So Ioel 2. 17. all the priests must howle and cry and weepe between the porch and the Altar Christ wept often and all for sinne as for Lazarus on the Crosse over Ierusalem Whence we note 1. That the proper cause of mourning is sinne He that must not shed a teare for any other cause in the world must shed teares for his sin upon pain of death Oh that they would thinke of this that glory in their sinne 2. Let us so order our affections as
our owne misery by sinne both in the cause and in the effects of it The former by bringing us to the contemplation of the foulenesse of our natures and uncleannesse even in our birth and originall For howsoever men little esteeme or bewaile this uncleannesse of nature and originall sinne yet the Apostle better acquainted with the nature of it calls it The sinne and the sinning sinne and the sinne which dwelleth in us and compasseth us about Rom. 7. 17. Neither can a man ever be truely humbled and prepared for Christ nor can expect a good estate in him whose daily corrupt issues from an overflowing fountaine make him not seeme marvelous filthy and uncleane in his owne eyes 1. What is the reason that so many do Pharisaically pride themselves if not in the goodnesse of their persons yet in some blinde hopes and presumptions that they be not so bad as they are or as some others be but because they never saw themselves in this glasse which onely lets a man see himselfe a masse of sinne a lump of uncleâ—nnesse and that no good thing is in his nature which in no part is free from the running issues of that festred and inbred sinne 2. Why do many doat upon their owne works and sightly actions either to Popish confidence in them as meritorious or at least with many Protestants to rest in the civility and morality of them without farther pursuit of the power of religion but that they see not that so evill trees cannot send forth any good fruit nor so bitter fountaines any sweet water which could they but discerne they would be weary of the best of their righteousnesse and cast it away with Paul as dung and conclude that when Aloes and wormewood yeeld a sweet taste then might their fruits be sweet and tastefull to God and themselves 3. Why do so many thousands contest against grace stand upon their honesty good neighbourhood hospitality charity they thanke God they are no blasphemers no drunkards adulterers murderers they wash the outside come to Church heare sermons are outwardly cleane and formall no man can challenge them no nor they themselves but because they never saw the infection of their soules nor the inordinacy of their inner man which is a fountaine ever overflowing all the bankes most dangerous most secret hardest to find out and hardest to cure and this deceives thousands in their reckonings 4. Why is the righteousnesse of faith in the blood of Christ so much undervalued and men so hardly driven out of themselves to seeke righteousnesse by him But because they see not their owne uncleannesse and therein their hatefull estate before God untill Christ the high Priest have made atonement for them For as that man who being sick to death feeles not his sicknesse nor discerns the depth and dangers of it seekes not greatly after the Physitian he applyes either no means or some idle and impertinent things to small purpose so he that sees not the misery of his disease of sinne sees not the need of Christ neglects the right meanes and contentedly deludes himselfe running any whither but to the right remedy It is fit and fruitful to looke a little neerer this disease of nature that we may not onely make conscience of the foulenesse of nature but be thrust out of our selves to the meanes of our cleansing Considering 1. That this uncleane issue which the legall issues poynt us unto is a sinne against the whole Law of God in all branches of it whereas other sinnes are against one of the Tables and one of the Commandements 2. This poyson of nature is the same in all men that all may be humbled who are borne children of the devill enemies to righteousnesse all of us being in our very birth sonnes of death for in Adam all are dead And as an image of rotten wood must needs be rotten so wee hewne out of so rotten a stocke Who is it that is not a Leper from the wombe Let any man thrust his hand into his bosome as Moses did Exod. 4. 6. and he shall pull it out againe leprous and as white as snow Every man hath cause to cry with the Leper I am vncleane I am uncleane The spawne of a Serpent are Serpents and what are wee but the spawne the seed of Adam 3. This Issue is a generall disorder of the whole man and of all parts Neither is bodily leprosie more generall and universally spread over all the members then sinne in the soule which is seated in all the members so as from the crowne of the head to the sole of the foot there is nothing sound but a generall ataxy or disorder in want of all goodnesse in all parts and pronenesse to all evill 4. Miserable are the effects of this close uncleannesse As 1. In this Image of sinne no ugly toad can bee so hatefull to us as wee unto God 2. The whole man lies subject under the curse and wrath of God Rom. 5. 18 the fault came on all to condemnation 3. Nothing can proceed from us but what is foule and damnable What can a Serpent cast out but poyson Whatsoever our owne strength or will can bring forth is tainted with this leprosie for freewill remaineth onely to evill 4. Nothing without us that we can touch but we taint till we be cleansed noted in the infection of houses vessels garments Both earthly things all the creatures all our comforts actions to the unpure all is so Yea divine actions the word Sacraments prayer almes all polluted by us and to us so long as we be unconverted and in our uncleane nature 5. An unregenerate man can converse with no man but as a Leper he infects him by example provocation corrupt opinions frothy speeches fruitlesse behaviour And if they that poyson mens bodies are worthy extreame punishment and every man detests them how much more severe wrath of God are they liable unto that do nothing but poyson mens soules 6. No Leper was so worthily cast out of the campe as all of us by nature are worthily cast out of the society of Saints in earth and in heaven yea from the presence fellowship of God and Jesus Christ and that for ever Sinne properly shuts out of heaven no uncleane thing comes there nothing more hateful to God nothing but that hated by him 7. All this misery we our selves can neither discerne nor remedy It makes us pure in our owne eyes though we be not washed Prov. 30. 12. We lye wallowing in our filthinesse and delight in it as the swine in the myre and never are cured till we get out of our selves to the high Priest in whom onely it is perfectly to cleanse and cure us Now seeing in this glasse our owne disease and need of cure let us returne to the meanes of our cure in these three severall sorts of uncleannesse and in the legall be led to the cure of morall uncleannesse Thus of the
hee that comes from heaven is above all His person is above all for God hath exalted him and given him a Name above al names Phil. 2. 9. His worke is above all that men and Angels can comprehend in power and merit His place is above all the head of the Church eminent above all men and Angels 3. A Rock for firmnesse and stability Hee is the strength of Israel on this Rock as on a sure and firme foundation the whole Church is laid and the gates of hell shall not prevaile against it Matt. 16. 18. Hence he is a Rock of defence and safety to his chosen and every wise man builds his house on this Rock 4. A Rock of scandall and offence to wicked men Rom. 9. 32. Not in himselfe and his nature for hee is a precious corner stone but accidentally and passively because men dash themselves against him as many at this day bark like doggs against the wholesome doctrine of justification by Christ without the works of the Law Many loose and formall Gospellers scorne the basenesse and meannesse of Preachers and true professours of the Gospel because their darknesse can abide no light to come neere it To all these and thousands moe Christ is a rock of scandall by their owne default 5. A Rock for waight and danger and inayoidable judgement upon his adversaries which on whomsoever it falls it crusheth him all to pieces Matt. 21. 44. If any rise against it they doe but tire and teare themselves but if this Rock rise against any man and fall upon him it breaks him to pouder Witnesse the greatest enemies of Jesus Christ which the world ever had Herod Iudas Iulian Iews Pilate as unable to rise from under his revenge as a man pasht to pieces unable to rise from under a Rock II. It was a type of Christ as it sent out water in abundance to the people of Israel ready to perish for thirst For so Jesus Christ is the onely Rock that sends from himselfe all the sweet waters of life for the salvation of his elect otherwise ready to perish eternally For explanation whereof marke 1. As from that Rock issued waters to wash and cleanse themselves and their garments so from this Rock streame waters of ablution or washing which serve to wash away both the guilt of sinne and staine of sinne For the former the precious blood of Christ streaming out of his side is the onely mundifying water in the world to wash the soule from the guilt of sinne and to scowre away all the execration of sinne from the sight of God 1. Ioh. 1. 7. the blood of Iesus Christ cleanseth us from all sinne For the latter from the same side of Christ our Rock issueth water as well as blood even the waters of regeneration called Tit. 3. 5. the washing of the new birth by the Spirit of grace and holinesse which daily cleanse the staine and filthinesse of sin Of these waters reade Ioh. 7. 38. He that beleeveth in me out of his belly shall flow riuers of water of life This hee spake of the Spirit which he would give 2. As from that rocke issued waters to coole and comfort Israel in their wearinesse and wandrings so from Jesus Christ do issue the waters of refrigeration and comfort to coole and refresh the dry and thirsty soule to allay the heat of a raging and accusing conscience and to revive with new strength the fainting soule in temptation or persecution And therefore the tryed traveller and thirsty passenger is called to these waters Mat. 11. 28 Isa. 55. 1. For nothing but sound grace from Jesus Christ can quench the tormenting thirst of an accusing or distressed conscience 3. As from that rocke streamed abundance of waters to make fruitfull that barren wildernesse wheresoever they ranne so onely from the true rock issue plentifull waters of grace to make our dry and barren hearts fruitfull in all workes of righteousnesse Isa. 44. 3 4 I will poure water upon the thirsty and floods upon the dry ground I will poure my spirit upon thy seed and my blessing upon thy buds and they shall grow as among the grasse and as willowes by the rivers of waters All this blessing of fruitfulnesse is from the Rocke See Eph 1. 4. III. In the manner of attaining this water are many sweet resemblances 1. The people might aske Moses water but Moses cannot give it It is God must give it and miraculously fetch it out of a rocke which how it should be Moses cannot conceive So men may seeke justification and to drink waters of salvatiō in themselves either by nature as Pelagians or by merit as Popish justiciaries do either in the Law of Moses as the Jews or in Evangelical Counsells as the fond votaries of the Church of Rome But no Jew can tell how to procure any water to himself neither can Moses give it By the Law of Moses no man can bee justified nor by any fond devises beyond the Law But God of his grace hath devised a way and poynted to us a rocke of living waters to supply unto us that which was impossible to Moses Law because of our infirmitie Rom. 8. 3. 2. The rocke gives water but not till it bee smitten Exod. 17. 6. so Christ the true rock must be smitten with passion he must be smitten with the wrath of his Father and made a curse for us before there can issue out of his side that bloody streame by which the thirst of beleevers can be quenched And as the rocke was smitten twice and waters gushed out both times so Christ was twice smitten first actually in himselfe secondly virtually in the saith of beleevers of all ages the faithfull before him beleeving in the rock that was to bee smitten and suffer death for sinne the faithfull after him beleeving in the rock that was smitten dead and raised already 3. It was the Rod in Moses hand that smites and breakes the rocke Even so it was the Law given by Moses hand and our transgression against it that breaks the true Rock Isa. 53. 5. Gal 3. 13. he was made a curse for us and our transgression of the Law was laid upon him that we might be freed from it And as this was the same Rod that smote the River to bring destruction on the Aegyptians and enemies of the Church so this same Law and Rod of Moses brings the curse and damnation upon all the enemies of God from whom it is not remooved by Jesus Christ. 4. The rocke was smitten but it was not so much the striking on the rock but the Lords standing upon it that gets water for Israel Exod. 17. 6. There was no vertue in the stroake but all depended on Gods commandement and precept and presence even so it is not the death of Christ nor the abundance of price and merit of his blood nor the striking on this rock before mens eyes in the ministery of the word and
Sacraments that can bring one drop of true water of comfort but by the presence and word of Gods blessing The efficacy of grace depends not on any meanes or worke wrought but it is Gods word and presence that doth all in them Ob. Then we may give up the use of all meanes and pray at home for grace Sol. Not so for meanes must be used Moses must speake to the rocke God appoints no meanes in vaine but we must not insist and dwell in them but looke beyond them to Gods blessing and successe Moses must use the Rod though a word without the rod might have done it so we must use the meanes as being tyed to them though God be not but not stick in them seeing the abuse of them may make them hurtfull not helpefull The people of Moses the Jewes strooke this rocke pearced him with thornes and speares saw with their eyes the precious fountaine opened in his side a priviledge in which they were beyond all people of the earth but partly ignorant what they did partly malicious treading this precious blood under foot not attending not beleeving the word this reall striking of this rocke was unprofitable yea and damnable unto them 5. The waters of the rock smitten followed the Israelites 1. Noting the abundance of water not only for their present supply but also for future so in Christ his blood is abundant and plentifuil redemption and consolation 2. The rock following them that is following or satisfying their desires It followed them every where where they desired followed their necessities followed their desires So Christ Jesus is to the faithfull heart all it can desire He followes them with all sweet and needfull desires He is above all that heart can thinke alwaies present with us through our wildernesse especially in most needfull times 3. It followed them in signifying the truth which was to follow It signifyed plainely that Christ was to follow it as the truth the type and so it followed them with instruction and admonition so Christ the true Rock followes the Church with instruction His whole life Ministery miracles actions passion and speeches was a reall instruction And now by his Ministery he followes us with daily directions 4. It followed them through the wildernesse even unto Canaan All the drynesse of that dry and barren wildernesse could not dry it up So the waters of grace streaming from the Rocke Jesus Christ follow the beleeving Israel of God through the wildernesse of the world to the heavenly Canaan All the persecutions and parching heats and droughts in the world can never dry it up Let all the wildernesse besides want water in Israels campe is enough Where God begins with a man in sound and saving grace here it will carry him into the land of promise True grace must end in glory Hence arise observations twofold I. In respect of God to confirme our faith in the assurance of his 1. presence 2. power 3. mercy to the Church I. His presence He that before was present in the Pillar of the cloud and fire for their safety and in the manna for their sustenance is now present in the Rocke for their satiety in their extreame thirst The presence of Christ is all in all to the Church his presence is a present supply of all wants His eye is alwaies present for although it goe over all the world yet it is alwaies fixed on the Church His eare is present they cannot call to Moses for bread or water but he heares and supplyes His hand is ever present with and for his Church and is not shortned Himselfe is ever present with his in life in death and after for good for grace and glory Onely keepe thou these conditions 1. Be with him 2 Chr. 15. 2 that is walke with him as Henoch 2. Keepe in thy waies for so long he hath promised his comfortable presence 3. Rejoyce in his presence in the presence of his spirit in the signes and meanes of his presence And then feare not want sicknesse nor to walke in the midst of the valley of the shadow of death for God is with thee Psa. 23. 4. He will also prepare a table for thee in the sight of the adversary ver 5. II. Here is a testimony of such mighty and miraculous power in God for his people that even Moses himselfe staggered and could scarce conceive a worke of such power from God Here is a worke of omnipotency in cleaving the hard rocke Psal. 78. 15. To shew 1. That he is a free worker not tied to second causes but at his pleasure can hinder alter or change the power of nature Psa. 115. 3. 2. That he can worke by contraries and out of most unlikely yea contrary meanes effect his owne pleasure Luk 1. 37 Is any thing impossible to God 3. That we should cast our eyes on this power Psa. 62. 11 Once have I heard it yea twice that power belongeth to God And hence learne 1. Not to limit the holy one that made heaven and earth of nothing 2. Faithfully to depend on this power when we see no meanes of safety or supply but all the meanes contrary For the rocke shall yeeld water rather then thou shalt want what hee seeth good for thee 3. In thy fainting and wearinesse when thy weaknesse tells thee thou art not able to goe on in this wildernesse for want of water of comfort and consolation nay art hopelesse in thy selfe or any meanes thou canst make now hope above hope Gods power is sufficient in thy weakenesse Sampson shall get both victory and water by a jaw-bone the most unlikely thing in the world for either And though this power now worketh not miracles ordinarily yet before thou that waitest on him shalt miscarrie hee will miraculously sustaine thee III. Heere is a testimony of Gods admirable mercry to his people Israel deserved to be smitten for their murmuring and rebellion but the rock is smitten for them The rock is not smitten for it selfe but for Israel In stead of a revenging power which they might have expected they find a gracious power which they could not expect Even so all maâ—kinde was to be smitten by the Law but the Rock must be smitten for us Our Rock suffered nothing for his owne sinnes who was purer in his nature and actions then all the Angels of God but all the stroke he suffered was for the Israel of God that they might draw out of this well-head waters of joy and abundant consolation The mighty power of God which we had deserved to be turned all against us is all turned to the salvation of the Church where mercy rejoyceth against judgement Thus of God From this Rock and water we are also to observe some things concerning our selves I. Wee have heere the accomplishment of that Prophecy Zach 13. 1 A fountaine is opened to the house of David and to the inhabitants of
thirst no more Lord faith she give mee this water that I may no more thirst nor come hither to draw Ioh. 4. 15. So let it stir up our desires after it also that wee may get within the well that springeth up to eternall life 3. What meanes may we use for the attaining of water out of this rock Answ. 1. Be an Israelite That rock was smitten onely for them This rock is laid in Sion not in Aegypt No Aegyptian no Canaanite no Romish Aegyptian that drinkes of that Popish puddle no profane worldlings taste of these waters swill and draffe is good enough for such swine 2. Come to the place Israel must goe out of their houses as well to fetch water out of the rock as to gather Manna The place whence the rock sends water is the threshold of the Sanctuary Ezech. 47. If wee will not stirre out of our dores wee may justly starve 3. Avoid letts and hindrances that damme up these waters As 1. Ignorance of their worth and of thy owne neede Ioh. 4. 10. If thou knewest the gift of God thou wouldest have asked c. Good reason thou want it who thinkest it a thing thou mayst best want Many among us like Tantalus in the midst of water die for thirst 2. Hardnesse of heart which keepes the soule dry and barren and abiding in the naturall hardnesse of a rock all the waters of this spirituall rock are lost upon it 3. A quenching and grieving of the spirit this turns the stream another way that it finds another channell Greeve not the spirit but grieve rather that thy selfe art so strait-necked a vessell 4. Secure neglect of meanes A man that will be rich followes the meanes so he that meaneth to be rich in grace whereas he that meaneth to die a begger casts up all and makes holy day at his pleasure 4. Provide 1. the bucket of faith to draw for the well is deepe and without this bucket thou gettest none Ioh. 4. 11. 2. Find a fit vessell to put these waters in As 1. a cleane vessell of a pure heart Who would put Aquavitae or Balme water in a fusty and stinking bottle 2. a whole vessell that it leake not out againe This whole vessell is a whole and sincere heart but broken all to pieces No vessel here can hold but a broken and contrite heart God fils the humble the haughty and proud are sent away empty CHAP. XXIV The Brazen Serpent a Type THe History of the Brazen Serpent is in Numb 21. 6 7 8. where are two things I. The disease II The remedy The disease is set downe 1. in the occasion ver 5. 2. in the kind by fiery Serpents sent by God to sting them 3. in the effect many dyed In all which Story wee must not stick in the letter or barke but breake through to the kernell and truth The rather because our Lord Jesus an interpreter beyond all exception brings us hereby to himselfe and to the consideration both of our disease and of the remedy and the application of it Ioh 3. 14. 15. As Moses lift up the serpent in the wildernesse so must the Sonne of man be lift up that whosoever beleeveth in him should not perish but have eternall life It will be now both pleasant and profitable to looke a little while upon the apt resemblance of the type with the truth both in the disease and remedy and first of the occasion of the disease Sect. I. I. The occasion of the disease was the peccant humor of ingratitude and murmuring against the grace of God miraculously manifested in the wildernesse Never had any people upon the face of the earth the like mercies from God the like experience of God Never any fed and feasted with so many miracles as it were in ordinary They have water following them every where out of a rock They have read from heaven delicate even to a miracle but this Angels food is too light and no bread will serve them but from earth God gave them abundance of it for the gathering he rained it most bountifully round about their tents but their unthankfull souls loathe it and tread it under foot And therefore rising up against God and tempting him they were destroyed of Serpents 1. Cor. 10. 9. Note here by the way 1. The Justice of God Hee that brought Manna from heaven to feed them for contempt of his grace now brings serpents out of the earth to revenge and destroy them Rom. 2. 4. 5. The despising of Gods bountifulnesse treasureth up wrath See the same Justice on our selves How lightly did wee in our first parents regard that upheaped measure of bounty and grace conferred by God in our Creation and innoceny And how justly were we stung to death by the old serpent for it The unthankfull person is the greatest robber that is 2. See the equity of this Justice on the Israelites They not contented to murmur against the Lord set also upon Moses and Aaron his servants Why have ye brought us into the wildernesse to die Now their punishment is answerable to their sinne They transgresse in hot and fiery tongues and are punished by hot and fiery stings Venemous words against God and his servants are revenged by the mouthes of poysoned and venemous serpents Doe thou at thy perill sting God and his servants with bitter words God will have some serpent or other to sting thee I am out of doubt that many great plagues have lingred and doe amongst us in this land for the poysoned and reviling speeches cast against God and his servants every where We sting his holy profession and servants incessantly and he stings us with the scorpions of his Judgements 3. Beware of being weary of manna Never did man complaine of plenty of manna but was justly stung with want of it Doe thou complaine without cause and thou shalt have cause to complaine Israel that complaines of too much manna shall shortly change their note and cry out of too many serpents II. The kind of the disease The Lord sent fiery serpents to sting them Where 1. why serpents 2. why fiery 3. why stinging 1. This disease by serpents lively resembles our disease of soule which is no other then the fiery sting of the old serpent which is the devill Rev. 12. 9. Our spirituall disease is hence noted to come from that old serpent at first Now satan is aptly compared to a serpent in five respects First because he covered himselfe with a serpent when he first stung and deceived mankind Secondly he is more subtle then any serpent crafty to insinuate and deceive 2 Cor. 11. 3. 14. Thirdly as a serpent dwels and lies among thornes bushes bryars and feeds upon dust so the devill raignes in the thickets and bushes of worldly cares and lusts and feeds upon worldlings exercising his chiefe power against them Fourthly as a serpent casts out of his mouth venime
religious persons when times do else not To avoid pernicious and dangerous sinnes which law revengeth as murder adultery theft but not covetousnesse not usury not swearing not uncleane lusts Herod will not part with his Herodias Ahab hath no reason to respect Micah when he prophecies evill to him 3. Trades men oppresse cosen lye deceive c because they have reason to make the best of their owne What reason but they may serve a Customer upon the Sabbath so they come to Church They have reason to slip all opportunities of grace all the weeke because they must walke diligently in their callings the sixe dayes Thus reason steps in and thrusts aside the practise of that which men in judgement hold not for good and necessary and like Evah still longing after forbidden fruit Thus of the second observation Sect. VI. III. Seeing all of us in this wildernesse are stung with the old Serpent what are we to doe to be cured Answ. we are to doe five things 1. We must feele our selves stung with our sinnes and confesse our selves stung for so must the Israelite before he could be cured We must feele the poyson and paine of sinne and First that this poyson hath not seated it selfe in one place but hath crept and diffused it selfe through all our parts For therefore it is called venenum quod per venas eat And as the vaynes and blood runne through every part of the body so sinne through every part of the man Secondly as poyson never rests till it come to the heart and there strikes and corrupts the fountaine of life So our sinne hath mortally wounded our very hearts and strikes at the life of grace in the soule Thirdly as poyson inflames the party with an incredible thirst having overcome naturall moysture and eaten up the spirits so sinne in the soule workes an utter defect and dryes up all waters of grace and makes the sinner insatiable in drinking up iniquity like water Fourthly as poyson not prevented brings speedy and certaine death but not without extreame paine and intolerable torture so the poyson of sinne unconquered brings certaine and eternall death attended with horrour of conscience desperate feares and torments most exquisite Thus must we labour to feele the sting of our sin in all parts far more mortall then the most venemous stings of most direfull Serpents 2. When this people felt themselves stung so deadly they come to Moses for counsell so must thou depend upon the Minister for direction as they upon Moses Never was man sensible of this sting but he would runne to the Ministers Act. 2. 37 when they were pricked in their hearts they said to Peter and the rest Men and brethren what shall we doe Act. 16. 30 the poore Jaylor being stung and sensible of his paine came trembling and humbling himselfe to Paul and Silas prisoners saying Sirs what must I doe to bee saved A conscience truely wounded will seeke to God to his word and Ministers for it knowes that God woundeth and healeth The feet of him that brings good tidings are beautifull to an humbled heart even as an experienced Physitian to a sicke party who else were sure to be lost for want of meanes What marveile if a soule truely sensible of his sting and paine can runne to Gods Ministers when a counterfeit humiliation can make as hard hearted a King as Pharaoh runne to Moses and Aaron and beg prayers of them A marveilous thing then that of so many thousands stung so deadly so few are sensible that so few trouble Moses or the Ministers with questions concerning their estates Some stung and guilty consciences not supported by faith in touch of sinne and sence of paine like a Doe shot with an arrow runne every way but the right for ease Some with Asa send to the Physitian to purge away melancholy Some with Saul send for musick esteeming soules sicknesse but a sottish lumpishnesse Some runne into the house of laughter and wicked playhouses to see and heare the Lords Sampsons and worthies derided not without haynous blasphemy Others fall a building with Cain or set upon other imployments perhaps it is but an idle fancy Some runne perhaps to the Witch of Endor in the meane time send away Paul as Felix or runne against Moses and his Ministers But comfort can they have none but from God and his word had not thy word saith David beene my comfort I had perished in my trouble All the Physitians in the world all the Musitians and Magicians put together nor any other meanes could helpe a stunge Israelite he must come to Moses when hee had done all hee could All other by-comforts are worme eaten and as cold water to cure a dropsie or as a cold draught to cure a poyson Some few there are that come unto us who we are sure had never sought to us more then others had they had so little sence of their sting as other have as the Israelites had never come at Moses had they not beene slung Let them be comforted in that they have gone the right way to fetch their comforts which is from God and his word and not from carnall men or councels The Lord in mercy hath brought them light out of darkenesse for pittie had it beene they had wanted the sting of affliction that hath driven them to God and to his word and servants 3. Comming to Moses wherein do they imploy them what questions move they to him Numb 21. 7. Oh their sinne troubles them which they confesse in generall we have sinned and in particular wee have spoken against the Lord and against thee and then pray him to helpe them in removing the Serpents So thou being stung when thou comest to Gods Ministers wilt be conversant in fruitfull and edifiable questions thou must be free in confession of such sinnes as are the likely cause of thy trouble and intent and busie how to be rid of the Serpents and the sting and poyson of thy sinnes Thou will be carefull to know how to get ease of heart and quietnesse of conscience from the paine and sting of sinne So the converts Act. 2 and so the Jaylor What shall I do to be saved The fault of many is when they have meanes of counsell and cōfort present with them to waste their time in trifling and curious questions and impertinent to the cure of the sting of the Serpent Questions which are like Crafishes in which is more picking then meat Questions meerely idle the resolution of which helps them no whit to ease or to heaven An humbled heart will not so lose his time nor dwell in toyes and unnecessaries to thrust out things more profitable A wise heart will not for a shadow forgoe the substance but will be much in that question of the young man Mr. what may I doe to inherit eternall life what may I doe to be saved what may I doe to be rid of this Serpent and
of that of this sinne and of that How may I doe to get mastery of my corruptions In going to Gods Ministers let thy errand bee the same with the Israelites in their going to Moses how to be rid of the Serpents 4. Moses directs them to the brazen Serpent erected for their cure for Moses himselfe cannot helpe them Moses law cannot cure them that rather sharpens the sting and thrusts it deeper into the flesh and spirit He directs them to no merits or works of their owne to cure them for their merits brought in those poysoned stings among them but he sends them quite out of themselves to Gods ordinance which was the brasen Serpent Thou art never in the way of cure till thou art sent out of thy selfe out of the Law and works of it which now cannot justifie till thou commest to the Evangelicall brazen Serpent there is no hope of cure As the Israelite could never be cured till hee acknowledged the brazen Serpent the onely meanes so no more canst thou till thou acknowledge JESUS CHRIST the onely healing God and that there is no other name in heaven or earth to be saved by but the name JESUS Onely Christ onely Christ said that Martyr for he onely can give a perfect righteousnesse he onely can cover our imperfection hee onely being no sinner could conquer sinne he onely by dying could conquer death he onely by entring into the grave could sweeten it he onely by sustaining the sorrowes of hell could shut hell for all beleevers Had Moses sent the Israelites any whither but to the brazen Serpent he had deluded them and they had lost all their labour Who now is so void of judgement that cannot discerne whether our religion or the Roman be the ancient and true religion of Moses and the people of God If a man stung with the serpent come to us for counsell and cure as they to Moses we send him as Moses out of himselfe to Christ onely the true brazen Serpent Our doctrine leads him out of himselfe out of his owne merits out of externall works and ceremonies unto Christ who is our peace and left his peace unto beleevers and by this meanes through Gods blessing the patient attaines true tranquillity of mind and inward peace of conscience and rejoyceth with an unspeakable and glorious joy for his recovery as the Israelites did in theirs But let a man stung in conscience goe to a Roman teacher hee leads him any way but the right any whither so not to Christ. In stead of Gods certaine direction in the words of the Prophets and Apostles which testifie of Christ the onely brazen serpent they send him to unsound and uncertaine speculations fables traditions equall say they to Scripture and some of them say farre better In stead of Christs satisfaction and merit they send him home to his owne merits and satisfactions by which say they he may apply the satisfaction and merit of Christ. But in case he be so bad as he have no merits of his owne the Church hath a Treasury of other mens merits to dispense by taile so he will come to the price So he may buy oyle enough to fill his lampe out of the Popes Exchequer or Burse filled to the top with workes of supererogation But if he make some scruple of this least the wise virgins have not enough for themselves and others then they may have the sacrifice of the Masse not to faile but never apply that one and only sacrifice upon the Crosse it selfe Now whether of us agree with Moses 5. As the Israelite must looke up to the Serpent lifted up so must thou looke up and behold Christ lifted up This must thou doe two waies First on the wood of the Crosse secondly on the throne of the Kingdome both of grace and glory Behold Christ lifted up not in his abasement onely but in his advancement First in the Kingdome of grace as hee is lifted up in the word and Sacraments In which Christ is mightily declared the Son of God and preached the Saviour of the world Gal. 3. 1 among whom Christ was crucified Secondly in his kingdome of glory raysed from the dead ascended into heaven and exalted at the right hand of God above all principalities and powers Phil. 2. 9 God hath given him a name which is above every name Now the looking on Christ thus lifted up is the act of faith not a bare intuition sight or vision as to beleeve that Christ was thus exalted on the Crosse and in his Kingdom but it is apprehensive and applicatory and to beleeve in CHRIST crucified and glorified This looking hath three things in it 1. To beleeve that hee was the Sonne of God and sonne of man our Immanuel 2. That he being so was lift up for the salvation of beleevers 3. That my selfe assuredly trust and depend on him alone as the onely author meritour and bestower of salvation This is Evangelicall looking on the Serpent Now because this looking is the principall thing in the cure we will consider 1. How this looking cures us 2. How wee know wee are cured by our looking 3. Motives to stirre us up still to looke on our Serpent Sect VII I. When the Israelite comes to Moses and asketh Oh what shall I doe to be saved from death being so deadly stung A full answer to this question was goe looke upon the brazen Serpent thou shalt be whole So if an humble soule suppose the Jaylor shall come to the Minister as Paul or Silas Sirs what may I doe to be saved the direct answer to this question is Beleeve in the Lord Iesus Christ and thou shalt be saved and yee are saved by faith and Thy faith hath made thee whole Quest. But how doth faith save us Answ. Not as it is an excellent grace nor as any work of ours We are not saved and cured for beleeving but by beleeving 1. Because faith is the condition of the Covenant and of our cure as looking was the condition of the cure of the Israelite For it was not the having of a Brazen Serpent nor the lifting it up could cure but the Israelites looking upō it so it is not the hearing of Christ nor the lifting of him up in the Ministery nor knowledge of his merits can save unlesse they be received by faith A potion never so vertuous is fruitlesse if not taken As meat uneaten so is Christ not digested and applied by faith 2. Faith cannot cure considered simply in it selfe as a quality or vertue or gift or habit but considered relatively with his object which is Jesus Christ the Lord our righteousnesse for faith is the eye of the soule But as it was not the eye of the Israelite but the eye set upon the brazen serpent that cured him so here faith upon his object cureth because onely faith draweth vertue from Christ as in the Syrophoenician who touched Christ and was cured but