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 proceeded from death of sinne 2. Because they lead to eternall death For the explaining of this ordinance consider four 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 humillity of our Lord Jesus who being the mighty Lyon 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 four 1. She must be an heifer in her youth and strength Christ offers himself and must be taken for a sacrifice in the flower of his strength at three and thirty yeares He offers his best gifts and dies in his strength and so his offering was more free and acceptable And we 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 bloudy passion of Christ and his cruell death The red skin of the Cow resembled the red garments of Christ all besprinkled 1. With his own bloud 2. With the bloud of his conquered enemies 3. Presented unto his father like the coat of Joseph all stained with bloud 3. The Cow must be without spot or blemish to signifie the purity of our Lord Jesus 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 slaine for sinne not being sinful Christ was ruddy through his passion yet most white and spotlesse by his most perfect and absolute righteousnesse 4. She must be without yoke on which never yoke came Signifying 1. That Christ not necessarily but voluntarily took our nature that he might free us from our yoke 2. His absolute freedome from all the yoke of sinne farther than he voluntarily undertook the burthen of it 3. That he was never subject to the yoke of humane precepts and commandements 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 free-will offering he having power to lay down his life and to take it up againe 5. He was more free from the yoke than any red heifer could be She indeed must be free in her selfe He not onely free in himselfe but he must free all believers 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 Jewes 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 bloud and dung ver 5. Signifying 1. That Christ must be led out of the gate of Jerusalem 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 meat his bloud our drink 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 bloud with his finger and sprinkle towards the foreside of the Tabernacle of the assembly seven times vers 4. Signifying 1. The purging of us by the bloud of Christ sprinkled on the Conscience 2. That Christs death profits none to whom it is not specially applied for the Cowes bloud must be not shed onely but sprinkled 3. That onely the people and Congregation of God have benefit of the death and bloud of Christ for it was sprinkled directly before the tabernacle 4. The seven times sprinkling noteth 1. That that one oblation hath virtue 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 be burnt with Cedar wood scarlet lace and hysope all which must be cast into the fire with her vers 6. Signifying 1. Three things in Christ. 1. The Cedar of uncorrupt life 2. The scarlet of fervent love to mankind 3. The hysop 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 bloud applyed to justification 3. The hysope of mortification healing our corruptions aâ— hysope hath a healing quality All these three properly arise from the passion of Christ. 5. Action A clean person must gather the ashes of the heifer and lay them without the Camp in a clean place vers 9. Signifying 1. The buriall of Christ in a cleane and new tombe wherein never man lay a clean 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 clean place of a pure heart and conscience an onely fit closet to keep the mystery of faith in IV. The use and end of these ashes was twofold vers 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 believer that sees his need of them 2. Of them was made a water of separation thus A clean person took 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
all the members of his mysticall body the Catholike Church First the Spirit descends and sits on Christs head then on the Apostles in likenesse of fiery tongues running down as it were by Aarons beard and from them upon other inferior persons beleeving their word as unto the skirts of his garment Psal. 133. 2. Now a threefold Application hereof I. In the anointing of the high Priest the eminency of Jesus Christ above all creatures whose very name carrieth in it a note of principality being called the high Priest of our profession And in that this whole consecration of the high Priest in most solemne and stately manner was but a dark shadow of his selemne inauguration into his Office And by this anointing Christ is differenced from the most excellent Priests and Prophets that ever were Aaron Moses Elias Some of them had a most glorious vocation as Moses and in the entry of their callings graced with most divine and powerfull miracles but never any had the spirit sitting on his head but he None of them by their anointing had all graces nor any grace in perfection but onely begun and in small degree Moses a beleever wanted faith sometime as when he smote the Rock which he should have spoken to and the meekest man in the world was sometime to seek of his meknesse Aaron though the oyle was powred on his head was weak as in murmuring against Moses in making the calf But in our high Priest all graces virtues were not inchoate onely but perfect In him knowledge of God was most perfect holiness most perfect and all kind of graces in highest degrees Grace sits in his lips not onely to move the mind but to change it None of them by anointing could receive graces for others but for themselves onely but he receives such a measure as runns over to the sanctifying of the lowest and meanest of his members Hence 1 Joh. 2. 27. the anointing which we have of him dwels in you and teacheth you all things And 2 Cor. 1. 21 22. It is God that anointeth us in Christ and sealeth and giveth us the earnest of the Spirit Thus our Lord Jesus is advanced above all his oyle shines brightest and swimmes aloft above all others II. In Aaron's and Christs anointing and furnishing to their Office Ministers must labour for a greater measure of this ointment than others to run down from them to their skirts They must pray by the Spirit watch by the Spirit walk by the Spirit An unconverted Minister may do another good but he hath no prmise of blessing nor doth any good to himselfe As the holy ointment was kept in the Sanctuary So Christ is the Sanctuary whence this oyle comes The pipes are the Word preached Sacraments Prayer societies of the Saints and Gods people And such Ministers as contemptuously contemne the conduit-pipes through which this oyle drops and flowes scorne to come to Sermons and joyne in holy exercises how doth their oyle dry away Instead of this oyle that should fall from them a deale of pitch and slime froth and filthinesse falls on their skirts III. In the communication of this ointment unto us the skirts we learn that Christ is not for himselfe but for us And therefore 1. Examine if thou beest anointed This is to be a Christian to be anointed as Christ was Scornest thou this holy oyle in thy selfe or others Know thou shalt one day wish the mountaines to fall on thee on whom this oyle falls not 2. Hence draw strength in temptation Remember If sollicited to sinne Oh I have the anointing I am taken up and set apart to Gods use I am for God and his glory Neh. 6. 11. 3. Use meanes to attaine a farther measure and be liker Christ. Thou missest a Sermon or the Sacrament thou knowest not what drops of oyle thou hast missed 4. Have a care to walk as such as are anointed smelling sweet every where in holy lives speeches prayers in all things edifying thy self and others Leave a sweet smell every where behind thee Let it drop down from us to others round about us The third thing in the high Priests consecration was sacrificing Exod. 29 1 2. In which 1. Observe in general that the Priests must be consecrated by offering all sorts of sacrifices for them and therefore they must take a calfe two rammes unleavened bread cakes and oyle verse 1 2. 1. Because of the speciall holinesse and honour of their calling who are to come so near unto God who will be specially sanctified in all that come near him 2. Because sinne in them is more hatefull than in any other and in expiating their sinnes as much is required as for the sins of all the congregation 3. Because they were to offer unto God all the gifts and sacrifices of all the people of all sorts and therefore for them must be offered all sorts to sanctifie them not onely in generall but to their speciall services between God and his people 2. In particular The first of these sacrifices must be a sinne offering verse 10. For which they must 1. Take a calfe and offer him for the expiation of sinne verse 14. This young calfe was a type of Christ who onely by his own oblation expiated our sinne which otherwise made our selves and duties most hatefull 2. This calfe must be presented before the Lord and his Congregation signifying the willingnesse of Christ to offer up himselfe for the sinnes of men Joh. 19. 11. 3. Aaron and his sonnes must put their hands on the head-of the calfe verse 10. not onely to confesse they were worthy to die for their own sins but to professe also that the death which they deserved was by the death of the Messiah the high Priest of the new Testament removed off them and transferred upon the beast And not onely the imputation of our sinnes upon Christ but also is signified that we must lay our hand by a true faith upon Christ our head if we expect any comfort from his death and passion 4. The calfe must be killed before the Lord at the doore of the Tabernacle verse 11. signifying both the death and crucifying of Christ as also the fruit of it by the place That by his death as by a doore an entry is made for us into the Church both militant and triumphant Heb. 10 20. 5. The bloud of that sinne-offering for the Priest must be put on the hornes of the Altar and the rest powred at the foot of the Altar verse 12. signifying 1. The sufficiency of Christs death to purge and reconcile us to God 2. The plenty of grace and merit in it for many more than are saved by it For being sufficient for all it is not helpfull to all nor to any that tread under foot this pretious bloud the extent of the benefit is to all the elect 3. The large spreading and preaching of the Gospel of salvation by Christs bloud through
all the coasts and corners of the earth as the bloud sprinckled on the four corners and that by the finger hand and ministery of men 6. The fat must be offered unto God but the flesh skin and dung must be burnt with fire without the host signifying 1. That Christ offered himselfe and the best parts he had suffering in soule and body 2. That he must suffer without the host without the gate of Jerusalem Heb. 13. 12. and carried out our sinnes out of Gods sight 3. That nothing but bloud comes on the Altar For onely the bloud of Christ his Sonne cleanseth us from all sin Note hence that the Priests in the Law must be put in mind that they were sinners and needed a sacrifice for themselves By which they were to take notice of a difference between themselves and our high Priest 1. There was no perfection in their persons for they must offer and lay their hands on the head of the sacrifice confessing guiltinesse 2. Nor in their Ministery in which the high Priest need offer for his own sinnes 3. Nor in all their Consecration they could offer no sacrifice to wash away any sinne their owne nor others onely they did point at the sacrifice of Christ but by his consecration he could offer himself a meritorious and sufficient sacrifice for the sinnes of his elect Thus is our high Priest advanced above them all The second of these sacrifices in the Consecration of the high Priest was to be a burnt offering or Holocaust The use of which was to signifie the dedication of himselfe and all that he had to be purified by the Spirit as by fire to the use of God in his service as that Holocaust was verse 15 and 19. Most things in this were common with the former 1. The bloud must be sprinkled on the Altar round about signifying the full remission of sinnes purchased by the bloud of Christ and the communication of all his benefits and the virtue of his whole passion to be aplyed to the whole Church for sprinkling still betokens application 2. The inwards and legs must be washed in water vers 17. signifying that Christ should bring no unclean thing in his offering but he should be absolute pure within and without in his mind thoughts affections signified by the inwards and in his conversation motions and walkings signified by the legs 3. The burning of the offering wholy ver 18. signified 1. The ardent love of Jesus Christ who was all consumed as it were with the fire of love and zeale towards mankinde upon the Crosse. 2. The bitternesse of his passion in his whole man who was as it were consumed wholly with the fire of his fathers wrath due to the sinnes of man 4. As the burnt-offering ascended up to heaven in fire So Jesus Christ having offered himselfe a whole burnt offering ascended up into heaven and so obtained an everlasting redemption for his Church From whence also he sends the fire of his Spirit as on the Apostles so on all beleevers in their measure Joh. 14. Note from this sacrifice for the high Priest that first he must offer the sinne-offering and then the other sacrifices for consecration This burnt-offering nor the others following could never have been acceptable if the sinne-offering had not gone before and sinne by it expiated Learne hence that so long as we are in our sinnes all our sacrifices and services are abominable Sinne unremoved lyes in the way of thy prayer The blind man could say God heares not sinners Joh. 9. 31. And David If I have delight to sinne God will not hear my prayer Sinne unrepented and unpardoned makes thee hatefull in the house of God thy hearing doth but more harden thee the Sacraments become poyson unto thee for thou by thy sinne castest poyson into the Lords Cup and so eatest and drinkest thy owne damnation For Applycation Let this be our wisedome first to offer our sinne-offering It is the Lords own counsell Isai. 1. Wash you cleanse you and then come and let us reason And as our Lord advised us in case of reconciliation with man we must much more practice in case of our reconciliation with God If thou hast brought thy gift to the Altar and thou remembrest that God hath ought against thee first reconcile thy selfe to God and then to man and so bring thy gift There be two graces which we must bring before God in all our services in which we would find acceptance The former of preparation that is repentance which prepareth aright to the performance of good duties The latter of disposition and that is faith which disposeth the party aright in the whole carriage of them for this purifieth the heart exciteth the will sees the weaknesse seeks a cover and finds acceptance The third sacrifice in the consecration of the high Priest was the peace-offering or the Eucharisticall sacrifice the use of which was both that Aaron should shew his thankfullnesse to God who had advanced him to so high an office as also to obtaine of God by prayer such high and excellent gifts as were needfull for the execution of the same and this pointeth directly at Jesus Christ. 1. The bloud of this Lamb was to be put on the lap of Aarons eare upon the thumb of his right hand and on the great toe of his right foot Signifying 1. That all the actions of Christ his hands feet and parts were red with his passion Psal. 22. 16. they pierced my hands and feet 2 The whole obedience of Jesus Christ to his father even to the death called a piercing or boaring of the eare 3. That it is Christ who sanctifieth the eares hands and feet of the Priest and people The eare to hear divine Oracles the Priest must first learne then teach The hands to work the actions of grace and holinesse The feet to direct and lead into all holy motions and conversation all must be washed by the bloud of Christ that we may be wholy clean As both our Saviour teacheth by the washing of the disciples feet Joh. 13. 5 6. As also in Peters request Lord not my feet onely but my hands and head Joh. 13. 9. 2. A part of this sacrifice went to the Priest part to the Offerer signifying that both Priest and people have part and 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 Joh. 6. 55. My flesh is meat indeed 3. It must be heaved up before the Lord and shaken too and fro every way vers 26. Signifying 1. The lifting up and heaving of Christ upon the Crosse. 2. The heaving up of our hearts in thankfullnesse 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 spread abroad into
that is fixed in that rocke and stone of Israel 7. Their use That Aaron who before bare the names of Israel on his shoulders before the Lord might now bear them on his heart continually for a remembrance before the Lord when he goeth into the holy place vers 29. signifying 1. The ardent love of Jesus Christ towards his Church who beares it not onely on his shoulders as a shepheard nor onely in his armes as a nurse but upon his heart and in his heart never to forget our good If Aaron may forget the names he carries upon his shoulders he cannot the names upon his brest or heart so cannot Christ forget the Church he hath taken into his heart Isai 49. 15. Can a woman forget her childe and not have compassion on the sonne of her womb though they should forget yet will I not forget thee 2. Bearing of the names continually before the Lord on his heart signifieth the continuall mindfulnesse and intercession of Jesus Christ for his Church in that heavenly sanctuary Heb. 7. 25. By vertue of which all our prayers get audience and acceptance 8. The quantity As all the names of Israel were gathered into a narrow compasse so Jesus Christ our Mediator shall gather together into one all the despersed sonnes of God and present them before God as the most beautifull and precious parts of the world Joh. 11. 52. He shall make a short account in the earth in comparison of the wicked who will take up more roome II. In respect of the Urim and Thummim which were put in the brest-plate of Judgement vers 30. Of which Rabbi David a Jew saith It is unknown to us what these signifie And what this precious monument was put by Gods appointment into the fold of the Pectorall no man living can tell I take it to be no workmanship of man but a sacred monument immediately received from God But expresly they signified Jesus Christ 1. In their names 2. In their use 1. Their names Urim and Thummin Urim signifieth lights in the plurall number Note that there were not lights and shining before in the Pectorall by the many precious stones but here is a glorious light shining above them all to which their light is obscurity Plainly signifying Jesus Christ in whom are hid treasures of wisdome and knowledge Col. 2. 3. He is the light of the world Joh. 9. 5. Which enlightneth every one that commeth into the world Joh. 1. 9. There are many lights as stones and stars in the world but he is the sun nay he is lights With him is many-fold wisdome And without him is nothing but darknesse sinne death inner darknesse and utter Joh. 8. 12. Thummim signifieth perfections And to whom can this point us but unto Christ in whom alone are all perfections of holinesse and graces There is illumination in the twelve stones the Church but not any perfection there is some purity in the stones but farre from perfection of it In Christ is perfection in all parts and from him alone we must expect our perfection II. The use of them was to receive by them answer from God when the high Priest consulted with him vers 30. For when the Priest asked counsell of God God is said to answer by Urim that is not by the colour of the stones nor the changing of colour by brightnesse blacknesse or bloudinesse of them as some Jewes but the Lord answered by voice Numb 7. 89. And therefore it is called the Urim of Judgement not because it selfe gave Judgement or decided causes but because the Lord answered when the Priest applyed the Urim and Thummim This directly looked at Christ as to whom 1. All secrets and Mysteries are perfectly known He is the Lamb with seven eyes which are the seven spirits of God Rev. 5. 6. Onely worthy to open the booke vers 9. because of his abundant grace and wisedome signified by the seven spirits 2. Who makes known and continually reveales to his Church and members as their need requires whatsoever is meet for them to know by such meanes as himselfe hath sanctified Now although this was a great priviledge of the first Temple and the second did want it that they might not be kept from desire and expectation of the true Urim and Thummim yet we in the new Testament are farre beyond them For as the Oracle by Urim was certaine for direction so Christ is the most perfect rule and direction shadowed by that As the Urim answered by voice so Christ by his word preached As God spake then by Urim to the Priest So now by his own Sonne Heb. 1. 2. Wouldest thou have God answer thee goe to the Urim 1. Frequent his ordinance God then answered when the Priest consulted 2. Pray for wisdome If any man want wisdome let him aske of God and it shall be given him Jam. 1. 5. 3. Feare God Psal. 25. 14. The secret of the Lord is with them that fear him 4. Follow and obey the voice Joh. 14. 21. If any love me and obey my commandements I will love him and reveale my self unto him Joh. 7. 17. If any man doe the will of God he shall know the doctrine whether it be of God The third peculiar garment of the high Priest was the robe of the Ephod Exod. 28. 5 31. On the skirts of which were fastned 1. The Pomegranates of blue silke and purple and skarlet round about This fruit hath a most pleasant smell sweet in it selfe and sweetning other things round about it and is full of precious juyce and liquor 2. Bells of gold between them round about a golden Bell and a Pomegranate the use of which was that his sound might he heard round about when he went into the Sanctuary and holy of Holies The whole garment signified the righteousnesse of Christs humane nature which is 1. Most sweet it selfe having a most pleasant savour as the Pomegranate 2. Full of most precious juyce and vertue to qualifie and abate the raging heat of Gods displeasure as the juyce of Pomegranats doth allay the burning heat of an ague that would shake the body to pieces 3. Casts upon us a sweet savour being wrapped in it For wee by nature stinking in our sinnes and rottennesse are loathsome to the Lord but once covered with this mantle we are a sweet savour to God who now speakes of us as Isaac of Iacob covered in his elder brothers garments My sonne is as the savour of a field which the Lord hath blessed Gen. 27. 27. 3. This garment hath a sweet sound as of golden Bells which to hear were most delectable because the garment of Christs righteousnesse brings grace to us no otherwise than by the sound of the Gospell For Faith by which we put on Christ is wrought by hearing the sweet sound and golden Bell of the Gospell Whence some have thought that by this part of the Priests Attire is shadowed the Propheticall
and externall sensible sacrifices which all had end by Christs onely sacrifice upon the Crosse but spirituall sacrifices such as Calves of the lips Heb. 13. 15. The sacrifice of a broken heart Psal. 51. 17. Of almes with which God is well pleased Heb. 13. 16. Of mortification Rom. 12. 1. and of good works and duties of all sorts Of prayer Psal. 141. 2. Now before any of these sacrifices can finde acceptance we must all put on holy and spirituall garments Never was any priest or performance pleasing without his garments the use of which was to cover and adorne Quest. What garments must we put on Answ. Jacob before he could get his fathers blessing must put on his elder brothers garment Gen. 27. 15. so must we put on the Lord Jesus Christ. Rom. 13. 14. Quest. How Answ. Put on whole Christ as the Priest all his garments 1. By making him our own we must weare our own garments Speciall faith unites to Christ and marrieth us to him that he is ours and we his 2. Cover thy selfe with the sacrifice of his death Adam having sinned covered his nakednesse with skins of dead beasts signifying that all his sinfull posterity must cover themselves with the sacrifice of Christ dead the righteousnesse and perfection of which is the linnen Ephod in which thou being wrapped must offer up thy sacrifice 3. Array thy selfe with his virtues to adorne and deck thee This is the broydered coat which thou must weare of manifold virtues and graces which as jewels and ornaments must shine in thy life as the many glistering stones did in the brestplate So the Apostle Ephes. 4. 24. Put on the new man created after God in righteousness and holinesse 4. Put on Christ by Christian profession Our apparrell is seen and makes us known to others Servants make themselves known by the cloth they weare whose they are The Priest must put on the Plate on his forehead and we are commanded to carry the name of God and the Lamb on our foreheads Rev. 14. 1. that men may never see our faces but therein read the holinesse and innocency of our conversation 5. Put on the girdle Have thy loines girded Luke 12. 25. Stand in a readinesse 1. To all duties of Christianity 2. To all acceptable sacrifices of faith repentance prayer praises obedience 3. to offer up our selves by life or death to the glory and praise of God We had need be thus begirt that we may stand to the confession and profession of the truth not knowing when or what trialls will come besides that the world nor pleasure nor lusts seldome find us unprepared And can he be a good subject who is alwaies unprepared for his Princes service but ever ready to serve his enemys III. From the being arrayed with these garments the poore members of the Church have a ground of much comfort in respect 1. Of their head so arrayed 2. Of themselves and in respect of themselves considering those garments 1. In the generall 2. In the particulars First in respect of our high Priest Jesus Christ thus gloriously arrayed 1. In the Ephod we see his mighty power who carries his Church upon his shoulders of power and protection Alas where should we lie if our Lord did not lift us up and beare us up But now we never need to discourage our selves by casting what shall become of the Church or religion if such and such projects prevaile for so long as we are on Christs shoulders we are safe 2. In the Pectoral behold the ardent surpassing love of Jesus Christ to his Church For as he carries us on his shoulders by his power so he carries our names on his heart by his love This our true high Priest cannot forget his saints when he seems to turne his back on them but still hath their names before his eye And this is the happinesse of the Church in which she may well rest her selfe that according to her prayer Cant. 8. 6. Christ setteth her as a seale on his heart and as a signet on his arme How is it possible to forget that which is sealed on the heart How can the eye look off the signet on the arme For a signet because it is most precious is most carefully kept and being upon the arme of Christ what arme can pull us off from him Object Oh that I might know my happinesse to be set on Christs heart Sol. If thou wouldest be set as a signet on the Lords arme become the Lords servant and be faithfull in this service See Hag. 2. 23. O Zerubbabel my servant I will set thee as a signet 3. In his Miter we see our high Priest crowned with honour and glory above all men and Angels And all the Church must say as Psal. 132. 18. On him let his Crown flourish And if the dignity of the head be the honour of the members and the power of the head the safety of the members then from hence we have no small consolation 4. In his Plate we see holinesse engraven on his forehead that all our senses and thoughts must be fixed in the forehead of our onely high Priest from whom all holinesse floweth to his Church Oh what matter of joy is it to see that we in our selves so foule every way in our nature in our course and shut out of heaven where no uncleane thing commeth have in him a fountaine of holinesse set open for us For he is made to us of God wisedome sanctification c Secondly in respect of themselves by meanes of Jesus Christ the members of the Church thus arrayed enjoy sure and stable consolation For 1. In generall they all afford us this comfort that through Christ our high Priest we are beautifull and glorious yea our beauty is made perfect through his beauty Psal. 45. 9. The Queen stands in most royall and costly garments Never had Salomons Queen in all her royalty such sweet perfumed and precious garments as hath the spouse of our true Salomon For 1. Those were provided by Salomon Kings daughters in thy precious garments but these provided by Christ out of his wardrobe and will not endure any other garment or ornament brought or procured elsewhere 2. Those were materiall gold silver and precious stuffe out of earth but ours are spirituall and heavenly What the glorious robes of the Church are see Isa. 61. 10. I will greatly rejoyce in the Lord for he hath clothed me with garments of salvation and covered me with a robe of righteousnesse and decked me as a bride with Jewels What is gold silver silk pearles to righteousnesse holynesse life immortality and glory 3. Those were corruptible and soon cast off but these never weare nor teare For all the sonnes and daughters of God are clad with incorruption and immortality and are heires of eternity Now it were no small comfort that we being so naked and foule wallowing in our bloud and filthinesse or covered
enjoyning single life to the Clergy sent for fish to his ponds and had six thousand heads whereupon sighing he said it is better to marry than to burn Bede denies the story although of Huldericus Bishop of Augusta to Pope Nicholas III. A third Law for common actions He must be very moderate in mourning for the dead Levit. 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 verse 4. Qu. Might he not mourne for his wife For some think not because she is not named neither in that Law nor in the repetition of it Ezech. 44. 25. Answ. I think he might but the wife is not named because 1. she is one with himselfe 2. If for our 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 seems an exception from the ordinary manner But for the high Priest Levit. 21. 12. he might not mourne for any of them named neither in likelyhood for his wife nor uncover his head nor rent his clothes nor go to any dead body nor go out of the Sanctuary for the crown 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 mourn for the dead 1. Because mourning for the dead was counted a Legall uncleannesse vers 11. 2. The oyle of holy ointment was upon his head being oyle of gladnesse 3. They must be 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 shew no such sign of weaknesse and corruption as weeping is Hence it is that we 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 Phinias Numb 20. 28. Hence it is that we read not of their raignes and times and how long or how 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 had 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 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 weak 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 Crown and oyle of God is upon him For as in his life he being mosth oly was not subiect 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 Revel 4. 9 10. 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 moderation and well wielding of affections and to be patterns of patience and holy obedience in suffering extream adversities as well as in the actions and exercise of practick virtues 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 1 Thes. 4. 13. 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 tranquility of their mindes as any part might be hindered 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 Mat. 8. 22. And the Lord is so strict in this case Levit. 10. 6. that when Aarons sonnes were so strangely slaine before his face he must not mourne nor stir a foot out of his Ministery least he dye and therefore the text saith Aaron held his peace vers 3. So no outward respect of duty to friends must call us from duty to God Object If the Priest must not weep how could they seriously repent of their sins Answ. The Priest must not weep for any temporal losses nor for personall losses and in naturall regards he must be impassionate but for his sinnes he might Jeremy a Prophet and Priest wisheth his head a fountaine of tears Jer. 9. 1. The high priest must weep for his own and the peoples sinnes in the day of expiation and if he weep not he must die So Joel 2. 17. all the Priests must howle and cry and weep between the porch and the Altar Christ wept often and all for sinne as for Lazarus on the Crosse over Jerusalem 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 sinne upon paine of death Oh that they would think of this that glory in their sinne 2. Let us so order our affections as that our principall mourning may be for our sinnes and bind up our affections for outward and naturall losses and crosses so as we may have them loosed in spirituall This Law tells us that sorrow for our onely sonne or brother or the deare wife that lieth in our bosome ought to be no sorrow in comparison of sorrow for sinne Which 1. Separates from God 2 Makes Christ absent and stand aloofe 3. Grieves the the Spirit and makes him heavy towards us 4. Separates soule from body yea without repentance soule and body from heaven and happinesse Let us who have been excessive in worldly
sorrow turne the streame against our sinnes and in all crosses set our heaviness rather upon some sinne in our selves which might cause the crosse than on the crosse it selfe Sect. VII Now it followeth that we shew how the Priests figured Christ in their ministeriall actions Of these kinds of actions some were common to inferiour Priests some proper to the high Priest I. Common actions were six 1. The Priests must kill the sacrifices and none but he signifying Jesus Christ his voluntary action in laying downe his life for beleevers none could take away his life from him And he was to be as well the Priest as the sacrifice Joh. 10. 18. I have power to lay down my life 2. The priest offered the bloud of the sacrifices to God and sprinkled it on the Altar for they were ordained for men in things of God to offer gifts and sacrifices for sinnes Heb 5. 1. No man might offer his owne sacrifice but he must bring it to the Priest Levit. 7. 4. there was no comming to God but by the Priest Figuring out Jesus Christ who offers up himselfe a sacrifice for the sinnes of the world upon the Altar of his Deity which gives both vertue and merit unto it No other can offer to God bloudy or unbloudy sacrifice upon this Altar but himselfe Joh. 17. 19. I sanctifie my selfe for them even as the Altar sanctifieth the gift 3. The Priests prepared the body of the sacrifice Lev. 1. 6. fleyed it divided it into severall parts washed the intrailles put fire unto the burnt offering consumed the fat cast the filth and dung into the place of ashes Sgnifying that Christ himselfe alone did the whole worke of redemption He suffered the heat of Gods wrath and justice he puts away all our filth and covers it in his owne ashes he burnes up our fat that is the senselessenesse of our sinne and all that savoureth of the flesh by the fire of his Spirit and inwardly purgeth and wholy washeth us in the fountaine of his own bloud 4. The Priest must teach the people His lipps must preserve knowledge Mal. 2. 7. and the people must depend on his mouth Signifying the action of this great teacher of the Church who brought to us from the bosome of his father the whole counsell of God concerning the redemption of mankind which could never have entered into the heart of man but by the teaching of this great Prophet Deut. 18. 15. He hath the learned tongue and Grace is powred into his lippes He therefore having the words of eternall life we must depend on him and hear him 5. The Priest must pray for the people and blesse them A forme of blessing is prescribed for Aaron and his sonnes laying their hands on the childeren of Israel fignifying the strong prayers and intercessions of Jesus Christ for his Church who was heard in all things Hebr. 5. 7. as himselfe witnesseth Joh. 11. 42. Father I know thou hearest me alwaies And accomplished not onely in his holy intercession upon earth and now in heaven but manifestly in that blessing of his disciples by laying his hands upon them which was his last action upon earth Luke 24. 50. 6. The Priests were to preserve the Oyle for lights and the incense and for the daily meat-offering and the anointing oyle And the over-sight of the whole Tabernacle and all in the Sanctuary and all the instruments belonged to their care for the safety in moving carrying standing c. Signifying Jesus Christ the preserver of all grace in his Church He onely watcheth for the safety of his Church for the upholding of his holy ministery and all holy constitutions which else would quickly be broken up He plants the Ministery and he removes it at his pleasure He hath the seven stars in his right hand He is the great Arch-bishop of soules to the whole Church and no other in this kind but he So much of common actions ministeriall II. Actions more peculiar to the High priest were 1. daily 2. weekly 3. yearly 4. continually I. He must daily 1. dresse the holy lamps and lights morning and evening before the Lord Lev 24. 2 3. to preserve the lights from going out Shadowing Christ the true light by whom the light of true doctrine must ever shine in the Church and never go out by which the true believers shall be delivered from darknesse and death This was formerly figured by Goshen there was light when three days darknesse was over all Egypt And this was figured by the pillar of fire that never failed till they came to Canaan 2. He must daily burne incense before the Lord upon the Altar of sweet perfume Signifying Christ our high Priest daily offering up 1. Our duties and services done by his appointment and which through him smell as a sweet incense acceptable to God 2. Our prayers called odours of the Saints and a sweet incense Rev. 5. 8. And as no incense pleased God but that which was offered upon that golden Altar so no duty or prayer of ours is farther accepted than offered up by him and from him whose golden purity gives merit and worth unto them And as the incense must be offered up by the high Priest morning and evening so the continuall virtue of Christs merit ascendeth daily before God and perfumeth all the Sanctuary neither is there any other way to the father but by him II. He must weekly make the shew-bread and set it before the Lord continually Exod 25. 30. And more expressely Lev. 24. 5 6. Every Sabbath he must set on the table twelve loaves according to the twelve tribes take the old away to the maintaining of his family for which use they might well suffice every loafe weighing about seven or eight pounds Here was a figure of Christ the true bread of Life who sets himself in the preaching of the Gospel and administration of the Sacraments before the face of God that is in the assemblies gathered together every Sabbath the most sufficient food and refreshing of the Church to continue it in life strength and good estate from Sabbath to Sabbath till that eternall Sabbath come III. He must yearly once and that in the day of expiation go into the Holy of Holies Exo. 30. 10. and Lev. 16. 2 24. to make an attonement for himselfe for all his house and for all the people but not without bloud Signifying that Christ by one alone sacrifice of himselfe hath opened the Sanctuary of heaven and by his ascension hath made enterance into it on our behalfe and there appeares before God once for all to make intercession for us See Heb. 10. 12 19. And as he must goe alone without all attendants so Christ must tread the wine presse alone Isai. 63. 3. No friend no disciple stands with him no fellow no companion goes with him to make attonement but all feare and flye that we might cast our eye
Lev. 14. 8 9. Sect. V. I. The first meanes of purging Legall uncleanenesse is washing which shadowed out the washing of the sinner in the laver of Christs bloud all the water in the sea cannot wash away the least sinne that great work is appropriated to the bloud of Christ 1 Joh. 1. 7. the bloud of Jesus Christ his sonne cleanseth us from all sinne Rev. 1. 5. Who loved us and washed us from our sinnes in his bloud which bloud is opposed to all legall washings Heb. 9. 9. Object Levit. 11. 44. This washing is called a sanctification Answ. Sanctification is twofold 1. By the outward sign 2. By the inward truth They by washing symbolically and in outward profession by these rights sanctified themselves but thereby beleevers were led to the internall truth and the laver of the bloud of Christ. All this washing then leades us to the bloud of Christ by which is meant his whole passion and obedience by the merit whereof he hath procured both remission of our sinnes and mortification of them And herein is no small resemblance 1. Washing is an applying of water to foule parts so in the cleansing of sinne must be a speciall application of the bloud of Christ called Heb. 9. 14. the sprinkling of Christs bloud upon the conscience Which is nothing else on Gods part but the imputation of Christs sufferings to us and on our own part the application of them to our selves by the hand of faith 2. In Washing is a rumbling and scouring off of uncleannesse which will not easily off and in some foulenesse they must wash often for the surenesse of the work noting the paines and true indeavour of the repentant heart in mortification and afflicting it selfe It is well contented with any beating and wringing so he may fetch out the staine of sin which sticks as close as his flesh to his bones 3. The unclean party was to wash himselfe that is his whole man and every part which noteth totall sanctification in the whole man and all parts and members that the washing may be as large and general as the foulenesse is For whatsoever part is not washed by Christ hath no part in Christ which made Peter say not my feet onely Lord but mine hands and head 4. In the foulnesse of Leprosie he must wash againe and againe to note that after our justification by the death of Christ we must look to a second washing of sanctification by his spirit And because we have still washing work with us we must be still washing our selves by daily labour in our own reformation This was more lively signified in that other ceremony added to washing in the Leper that he must shave his haire againe and againe signifying the paring away of superfluities and lusts as fast as they grew and a voluntary departing from his own secret corruptions which were as many as the haires of his head and no lesse rooted in him that well he might shave and loppe them but he was out of hope quite to unroot them as long as he lived He must keep them under but cannot be ridde of them He must shave the first day and the seventh day and resist his lusts which daily grow upon him as haire cut quickly growes againe 5. The unclean person must wash his clothes as well as himselfe signifying that wee must part with all impurity even the least at least in endeavour cherishing none favouring none He must hate the very garment spotted by the flesh all occasions and appearances of evill esteeming the least spot of sinne foule and filthy enough And all this is requisite in purifying of the soule I. Labour against the smallest sinnes Be not a mentall adulterer banish unchastity in the eye and mouth avoid wanton company as did Joseph that of his Mistris Thou art no drunkard or great swearer but art thou a companion of such not reproving them No Papist but a friend and patron as seeing no great harme in their superstition No Atheist but a scorner of the persons and doctrine of godly teachers what dost thou but foam out thy own shame If thou shouldest keep thy selfe never so pure but partakest in other mens sins thou art unclean This reproveth Magistrats who though they themselves come to Church yet suffer others in time of divine worship to lye in streets houses fields openly c. prophaning thus the day of the Lord which is to be kept holy to our God Or if they be ordinary abettors of idle persons and gamesters by example This brandeth Ministers openly pleading for durnkards and hatefull blasphemers This defileth masters parents husbands that suffer their families to run into prophaneness or ryot II. In all these touches goe to the fountaine opened Zach. 13. 1. Every Jew had his water-pots to keep water for daily purification Joh. 2. 6. but now the house of David and Jerusalem that is all the godly have a fountaine opened by the death of Christ. We must every day be washing and cleansing our selves in that fountaine from all filthinesse of flesh and Spirit Sect. VI. II. The second meanes of purging legall uncleannesse is oblation or offering some attonement to the Lord this directly leads us to Christ. For howsoever an unclean person must wash himselfe and his clothes yet no Jew could make an attonement for himselfe but this was common to all uncleannesses legall the Priest must make an attonement for the unclean person For all uncleannesse in generall Lev. 16. 30. In speciall for uncleannesse in touchings Numb 19. 4. In issues Lev. 12. 8. and 15. 15. In leprosie Lev. 14. 53. Noting by the way that all that we can do cannot make attonement for the least spot of sinne Let us wash our selves as often as Naaman in Jordan yea let us take snow water to us and wash our hands most cleane yet our owne clothes will make us foule and God will plunge us in the pit if our Lord Jesus the high Priest of the new Covenant make not attonement for us A fit note against all humane satisfaction and merits The offering for the Legall uncleannesse by touching was done by the sacrifice of a red cow and the sprinkling water made of the ashes of that red Cow prescribed by God to this purpose Numbers 19. called water of expiation That all this ordinance typified Christ to the Jewes the Apostle expresleth Heb. 9. 13 14. when from the bloud of this red Cow he leads us to the bloud of Christ saying If the bloud of bulls and goates and the ashes of an heifer sprinkling them that are unclean sanctifieth as touching the purifying of the flesh how much more shall the bloud of Christ purge our conscience from dead works wherein he not onely compareth but infinitely advanceth the truth above the type For 1. that was symbolicall and figurative this spirituall and substantiall 2. That was eternall and temporary this internall and eternall 3. That
cleannesse Sect. VIII Now followes the oblation for the uncleannesse of leprosie The cleansing of the Leper is in Lev. 14. where we read of two sorts of oblations prescribed 1. For the cleansing of him that he might come into the tent 2. After his cleansing and comming into the tent he must offer three Lambes one for a trespasse offering one for a sinne offering another for a burnt offering with a number of ceremonies about the Lambes all leading to Christ. But in this place we are onely to speak of the former concerning his cleansing Lev. 14. from ver 2. to 8. Where 1. The Leper to be cleansed must be brought to the Priest For he onely must discern and pronounce of it whether it be cured or unclean signifying that the sinner that desires to be cleansed must hasten to Jesus Christ the onely high Priest of the new Testament who onely is able to cleanse and heal our leprosie of sinne and herein is farre beyond all those types The Priest could discerne of bodily leprosie and pronounce them cleane if they were so but he could not make them clean if they were not But Jesus Christ can properly forgive sinne the soules leprosie being the healing God and onely Physitian of soules 2. The Priest must go out of the campe unto him to consider him to signifie how Jesus Christ finds us when he first comes unto us namely such as having the most loathsome leprosie running upon us have no right to the communion of Saints nor to any of the priviledges or Gods people but out-casts and aliens from God from the faith and from the common-wealth of Israel Ephes. 2. 12. 3. The Priest must first see him healed and then proceed to the exact cleansing vers 3. signifying a twofold action of Jesus Christ in the curing of the leprosie of sinne For 1. He must heal the sinner by the grace of justification and sound conversion but this is not all for there remaines a great deal to do before we can be soundly cleansed And therefore 2. he must bestow on us his spirit to work in us a daily growth and proceeding in sanctification before we can be pronounced clean 4. The Priest must prepare 1. two little live birds of the clean kind vers 4. 1. two birds to note the twofold nature of Jesus Christ his deity and humanity 2. Two little birds to note the humility and mean esteem of our Lord and Saviour Christ. 3. Two cleane birds to note the unspotted and surpassing purity of both his natures 4. Two live birds one to die and the other to live to note that Christ had one nature to die in another not subject to death As also the twofold estate of our Lord Jesus his suffering and dying estate and his glorious exalted estate 2. He must prepare Cedar wood scarlet and hysope noting as we have heard the excellent graces that Christ brings to his oblation both in regard of himselfe his Church and his Father And signifying that Christ and his graces are inseparable And teacheth that no man can think to be cleansed by the bloud of Christ that is carelesse to receive his graces which thou must as eagerly desire as himselfe 5. The use of these materialls of cleansing concern 1. the dying bird 2. The living bird 3. The party to be cleansed First concerning the dying bird 1. One of the birds must be slaine pointing at the death of Christ without which is no purging or cleansing of sinne Heb. 9. 22. But one bird onely dyed so Christ was put to death concerning the flesh 1 Pet. 3. 18. 2. It must be slaine over running water that the bloud might fall into the water The bloud falling into the water signified 1. That a fountaine of grace by the death of Christ is opened both for justification and sanctification For water and bloud here meet shadowing the streames of water and bloud issuing from the side of Christ in his passion 1 Joh. 5. 6. 2. The bird slain over running water signified the innocency of the death of Christ for though he must die yet his bloud is in pure streames as running water is 3. That this water must be running water not standing signifying that there is a continuall cock and conduit of grace overflowing from this fountaine ever runing and issuing from Christ to the refreshing of thirsty and weary soules believing in his name 4. By the falling of the bloud into running water might also be signified that the death of Christ should run into the Ministery of the Gospel as the waters from under the Sanctuary every way As Christ spake of Maries fact preparing him to his death so much more of his death it self what he hath done and suffered shall be every where preached to the worlds end 3. This water must be in an earthen vessel Not onely to signifie that Christ must sweat and powre forth in his death water and bloud according to his humane nature which for the time of his abasement was a fraile and brittle vessell subject to infirmities and contempt and in all things like unto ours onely sinne excepted but also that this blessed treasury of the Church should be retained and held in earthen vessels that is the faithfull Ministers of Christ how contemptible so ever they are in the world yet these shall carry and disperse these blessed misteries unto men as 2 Cor. 4. 7. Secondly concerning the live Sparrow The generall signification of it was Christ now alive raised from the dead who can die no more but ever liveth and sitteth at the right hand of God and that by the power of his divinity And 1. This Sparrow must be used also to the cleansing of the Leper For neither the humanity of Christ without his deity nor his deity without his humanity can cleanse or justifie the sinner Neither the life of Christ without his death nor his death without his life can availe us to righteousnesse Act. 20. 28. God shed his bloud to purchase the Church to himself 2. The Priest must dip the live bird and the Cedar and scarlet lace and hysope in the bloud of the Sparrow slaine and pure water vers 6. Signifying 1. That the deity of Christ which is impassible in it selfe can yeeld us no comfort alone had it not been joyned to an humanity subject to passion which is plainly meant by dipping the live bird in the bloud of the slaine For therefore the sonne of God must take our nature to better our nature and take our flesh that by death he might destroy him that had the power of death Heb. 2. 14. 2. The scarlet cedar and hysope must be dipped also to shew that all the graces we receive from him must be dipped in his bloud by which alone we have both accesse unto grace and acceptation into grace For by the dipping and union of this live bird and slaine we come into the grace and favour of God being united first to his
humanity then to his divinity and so are knit to his whole person and by him we come to the father 3. The Priest must let the live bird go into the broad field vers 7. Signifying 1. Christs escape and deliverance from death and the power of the grave 2. His exaltation after he was once consecrated his ascending on high and being made higher than the heavens Heb. 7. 26. 3. The publication and manifestation of righteousnesse purchased by the death of Christ in the broad and open field of the Church and this in the daily ministery of the Gospel Thirdly concerning the party to whom this cure must be applied The Priest must sprinkle on him that is to be cleansed this bloud seven times Signifying 1. That onely Christ Jesus doth sprinkle his bloud on penitent soules from whom onely they must expect pardon and purging from sinnes 2. That Christs bloud must be particularly applyed to every believer to every thing that is to be cleansed partly by Gods imputation of Christ and his merits to the penitent sinner Partly by his Ministers in the publishing and speciall applying the particular promises to every soule that is weary 3. Seven times sprinkling noteth 1. Perfect justification by the bloud of Christ the number of seven times perfect sprinkling he is able perfectly to save Heb. 7. 23. all that come unto him and needeth no other seeking of other merits to satisfie or justifie 2. To put the unclean person in mind how hardly he parts from his foulenesse and us that it is no easie thing to be rid of sinne 3. How weak and imperfectly our selves apply the bloud of Christ that have need of so many sprinklings to humble us for our weaknesse of faith and slow progresse in sanctification Sect. IX I. All these ordinances and ceremonies in discerning and curing this disease in generall teach us two things I. That it is no small businesse to be rid of the leprosie of the soule and the infection of sinne which was but shadowed in that as that was occasioned by this For whence is bodily leprosie but from leprosie of the soule Or what is it that strikes the body with such contagious sickness but the infection and sicknesse of the soule As in Gehezi Miriam Uzziah Whose bodies were so fouly infected and deformed by the leprosie of the soule and corruption of heart And who sees not how the Lord would lead them and us to take speciall notice hereby of the souls leprosie by sinne in that he committeth the knowledge and discerning of this disease of leprosie to the Priests sending them to the Physitians of their souls and not to the Physitians of their bodies whom one would think it more specially and properly concerned This should admonish us all that if there be so much adoe to get clean bodies clean faces clean skins how great our care and businesse should be to get clean souls the soile of which cleaves not to the skin onely but sticks closer to us than our skin or bones and yet we think every slight sigh or Lord have mercy or three words at our death sufficient to rid us of our sinnes and soules leprosie II. How careful the Lord is to sever the clean from the unclean for fear of generall infection Teaching 1. The Magistrate that as the Lord puts difference between him that sweareth and him that feareth an oath so should they to incourage and countenance the clean person that is the godly and faithfull David set his eyes on the godly in the land not to maligne or wrong them but to cherish their persons and help up religion and the fear of God in them As also to discountenance and terrifie the foule blasphemer the drunkard Sabbath breaker idle persons and gamesters that thrust themselves out of their calling all the week long But if a man by his course shuffle clean and unclean together nay run with the unclean countenance gamesters swearers bibbers how doth he execute the judgements of God 2. A good Minister then stands in the counsell of God when he severs the precious from the vile Jer. 15. 19. The Priest in the Law must pronounce him clean that is so indeed He durst not pronounce a foule person to be clean nor a clean person foule Then how dares a man that stands to judge between the Lord and his people scandalize or scorn such as endeavour most to be clean How comes it that we do not hear drunkards adulterers theeves swearers blasphemers so rated and disgraced as them Or how dare men sell praises of religion to foule Atheists swearers haters and despisers of goodnesse as if men should gild rotten posts or wash dead bricks making them at their death seem as white as lawne who all their life were white as Lepers Well let not the despised members of Christ be discouraged we know that the judgement of Christ shall passe righteously between the cleane and uncleane If thy heart be upright let all men cast the foule brand of an hypocrite on thee Jesus Christ shall pronounce thee clean 3. Every good man must and will be glad of this separation rejoyce in that arbitrement that differenceth cleane and uncleane as most savoury Wicked men can abide nothing lesse than this shedding and differencing of men Whence are so many tumults Oh you are more holy than all other you are the pure ones you are all clean c. but because they have learned a trick to deceive themselves and to hide their foulenesse as they think by crowding all into one confusion Now is that doctrine onely intolerable that fetcheth them out of their holes and casts them out among their uncleane fellowes for whose company they be a great deale fitter than for the society of Saints and beleevers II. Note in speciall 1. In that the Leper must bee sent to the Priest to have his leprosie discerned we see that our Lord Jesus who was typified by the high Priest can discerne our leprosie Thou maist hide thy sinne from man but thou canst not deceive him no idle excuse or fig-leaf can cover thee If he see thee an adulterer a swearer an unjust person a covetous or proud person if he see thee an enemy a prophane person he will judge thee a Leper Thou canst not sin though never so secretly but thou art sure to be discerned and tried by him whose eyes are as a flame of fire And if he judge thee a Leper he will pronounce thee a Leper and thou canst not apeale from but must stand to his judgement What if a man applaud and commend thee for an honest man a good neighbour a just man if He judge thee a Leper What had it been better if all the congregation had taken part with a Leper if the Priest pronounced him uncleane And if he pronounce thee uncleane he will shut thee out of the campe out of the society of God and his Saints till thou beest seasonably cleansed Men may
evidently expressed in the preparation of the Paschall Lamb wherein the Jewes were tyed to six observations I. Observation The Lamb must be severed from the flock v. 6. to signifie Jesus Christ separated by God the Father to the office of mediator and that two waies I. By Gods eternall decree he was a chosen servant of God to the most excellent service in heaven and earth Isai. 42. 1. My elect servant And thus is called a Lamb separarated from before the foundation of the world 1 Pet. 1. 20. 2. In due time actually separated from all the rest of the flock by 1. A supernaturall conception by the holy Ghost whereby he became an high Priest separated from sinners all the rest of Mankind remaining sinners 2. By a miraculous birth of a Virgin being the seed of the woman 3. By an unconceiveable union of the two natures divine and humane in one person by which he became our Immanuell God with us 4. By a solemne and heavenly inauguration into his office at the brinke of Jordan by which he was openly proclaimed the chiefe Doctor and Prophet of his Church Thus it became this Lamb of God to be actually separated from all the rest of the flock because for all the rest he was to pay a greater ransome and price than any other that could be found amongst all mankind II. Observation The Lamb thus separated must be reserved and kept alive four daies even from the tenth day of the first month till the fourteenth day of the same month vers 6. Wherein was signified the very particles of time of Christs both Ministery and passion 1. For his Ministery Christ must not be sacrificed presently so soon as he was born nor so soon as he is baptized and separated but after that separation must live about four years to preach the kingdome of God and then be offered up that his death might not be a seale to a blancke but might confirme all that holy doctrine delivered by his owne mouth and Ministery to the world 2. For his passion The time of it depended not on the will of man for his enemies sought many a time before to slay him as Herod in his infancy Matth 2. 16. the Jewes took up stones to stone him Joh. 8. 59. The Nazarites would break his neck from an hill Luk. 4. 29. And many other attempts were made against his life but his time was not then come the lamb must be reserved four daies And this very moment of time was determined and registred in Gods most certaine and unchangeable computation Act. 2. 23. being delivered by the determinate counsel and foreknowledge of God Whose wisdome so ordered that 1. As the lamb was taken in the tenth day of the first moneth so Christ came into Jerusalem about the tenth day of the same month to suffer as appeares Joh. 12. For upon the sixth day before his passion he came to Bethany vers 1. and the next day he went to Jerusalem which was the fifth day before his passion ver 12. 2. As the lamb must be slaine the fourteenth day of the first month which answereth to our March and at the full of the Moon So that no man might be deceived in our Paschall lamb he must be sacrificed at the Passeover the same day that the lamb must be slaine In the full Moon to note the fullnesse of time now come which was so long before appointed and in such a month as when light prevailes against darknesse and every thing revives and springs to signifie that Christ by his suffering chaseth away our darknesse and death and brings in light and life and a blessed spring of grace and glory III. Observation The Lamb must be slaine vers 6. signifying that Jesus Christ being as that Lamb of a year old in his vigour and strength who by reason of his age and strength might have lived longer must not onely die but by a violent death and that by Israel Noting 1. That Christ must be put to death by the Jewes 2. That the benefit aad merit of his death redounds to his Church onely The Redeemer must come unto Zion Isa. 59. 20. Objection How was he then a Lamb slaine from the beginning of the World before the Jewes were in being Sol. Two waies 1. In regard of Gods decree whereof a promulgation was made in promises and types and an acceptation as if it had been already done 2. In regard of man He was slaine onely one time as to the act but in all times as to the fruit because the perpetuall power and efficacie of Christs sacrifice was begun with the world and extended to all believers of all ages who onely diversly apprehend it IV. Observation The lamb must be slain between two evenings 1 To put them in remembrance of their deliverance in Egypt which was in the evening 2. To note that our Paschall lamb should be slain towards the evening of the world that is in the last times Heb. 9. 26. 3. that Christs sacrifice was to succeed in the same time of their evening sacrifices which were daily to be offered Exod 29. 41. and so to put an end to them Dan. 12. 4. to note the very houre as well as the day of Christs suffering on the Crosse. To understand which we must know that the Jewes distinguished their artificiall day into four parts From six to nine from nine to twelve from twelve to three from three to six This last part was counted the evening of the day and the next three houres the evening of the night In this fourth part of the day used the Paschal lamb to be slain and the rest of the time was little enough to dresse it whole for Supper even so the true Paschal lamb must be sacrificed the very same day and houre that the Mysticall lamb was For Christ at the third houre that is at three of the clock in afternoon between the evenings with a great voyce gave up the Ghost Matth 27. 50. V. Observation The lamb must be roasted with fire not raw not sod baked boyled or otherwise but all thoroughly roasted with fire vers 9. 1. Not eaten raw to signifie that we must not grossely conceive nor unpreparedly receive Christ in the Sacrament as the Capernaites did of the flesh of Christ Joh. 6. and the Papists of eating the raw flesh of Christ as it was born of a Virgine with their teeth 2. Roasted to Signifie two things 1 The manner of Christs death he was to be crucified and peirced As the lamb must be thrust through and fastened to a spit so must the lamb of God be peirced and fastened to the Crosse. As the brazen Serpent was fixed to a pole Joh. 3. 14. 2. That Jesus Christ was made fit food as that lamb for his people by enduring the fire of affliction but especially by suffering the hot burning fire of his Fathers wrath which had burnt up
Lord Jesus Christ and be saved Our Lord himselfe was wont to say to distressed persons According to thy Faith be it unto thee 4. It was fitter than other herbes for the receiving and sprinkling of liquor so Faith although a low and weak plant is onely fit to receive the precious liquor of the bloud of Christ. Onely faith drawes virtue from Christ as in the poor woman that stood behind Christ Mark 5 31. And the want of this bunch of hyssope disables Christ from doing thee any good Christ could do nothing in Capernaum for their unbelief I. Note hence how we are to prize and magnifie the bloud of Christ. For if the shadow of this precious bloud must be so preserved so carefully saved in a costly vessel how much more ought the bloud it self Quest. How may I prize the bloud 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 do No wealth in heaven or earth besides this can redeem one soule And therefore the Apostle 1 Pet. 1. 19. sets this precious bloud 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 four things 1. Reconciliation and peace with God Rom. 3. 25. and Ephes. 2. 13. we which were farre off are made near by the bloud of Christ. 2. A sweet tranquility of mind peace of conscience which all worldly treasure caÌ„not purchase because now we are within the Covenant of God living in his love which is better than life and in this love is no lack but an abundant supply of all needfull things All which Covenant of grace is made and ratified by this bloud therefore called the bloud of the Covenant Heb. 9. 3. Victory against all the malignity of our spirituall enemies even the greatest Satan himself who is overcome by the bloud of the lamb Rev. 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 bloud 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 bloud of Jesus Christ to cover belieuers in his Name from the hand of Gods revenge due to our transgressions 2. This precious bloud now in heaven procures us the most needfull and excellent good things above all that we can imagine Especially two waies 1. By opening heaven for our prayers for this bloud pleades for us now in heaven and speaks better things for us than the bloud of Abel Heb. 12. 24. That called for vengeance 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 bloud openeth heaven to our persons This bloud 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 bloud of Jesus we are bold to enter into the holy place This bloud is the onely key that unlocks heaven for else the Lord dwels in light which no flesh can have accesse to 1 Tim. 6. 16. namely without Christ and the shedding of his bloud II. Is the bloud of Christ so precious take heed of prophaning this precious bloud 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 bloud of the Testament unholy Heb. 10. 29. He cannot expresse the greatnesse of the punishment in words but leaves it to all mens minds to consider of Quest. How may a man prophane this bloud Answ. 1. By undervaluing it as Papists who think it insufficient to ratifie the Covenant unto them without other additions and supplies from themselves and others yea ascribe as much to the bloud of Thomas Beckâ—t and other traytors as to this bloud 2. To be ashamed of Christ and his sufferings The Jewes must strike the lintels of their doors with the bloud 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 contemn his bloud 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 bloud is after a sort poured out to the mind and senses Or unpreparedly to receive the Sacrament and in the unworthinesse of a guilty conscience is to make ones self guilty of the bloud of Christ as Pilate Judas and the Souldiers were 4. To despise and wrong the godly descended of the bloud of Christ redeemed with the bloud of Christ To hate the Church of God and abuse the members of Christ is to crucifie again the Son of God and despise the price of our purchase In that yee doe it to one of these little ones yee did it to me Thou canst not draw bloud of the Saints but thou sinnest against the bloud of Christ. 5. To prophane it in gracelesse swearing as those branded hell-hounds that swear commonly by wounds or bloud as if this precious bloud were to be engaged on every base occasion Well they carry wounds in their consciences and poure out the life bloud of their souls 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 sametime and in one evening must all Israel eat the Passeover 1. In the evening to signifie our estate of darknesse 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 eat up one Lambe
they might call in their neighbours to a competent number which might be about a dozen as in our Saviours family to signifie 1. That the Gentiles in time by the voice of the Gospel 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 be slain they must be eaten in many houses so as no man must abstain from the Passeover in pain of death signifying the speciall application of the same Christ to severall persons families and houses that every one might taste the sweetnesse of Christ in his own heart and no man expect to be helped or saved by another mans cating that is by the faith and devotions of others without his own This is contrary to Romish doctrine The Persons 1. Onely Israelites no stranger from the Covenant For what have they to doe with the seales that are excluded the writing To signifie that none without the bounds of the true Church have any part of the redemption of Christ neither are capable of the priviledges of Gods people This Lambe gives his life for his sheep onely the merit of his death is childrens bread onely 2. No uncircumcised person might eat the Passeover signifying that no unsanctified person can truly partake of Christ and his merits and that none is fit to come to the Lords table our Evangelicall Passeover that is not first baptised which Sacrament is come in the room of Circumcision 3. Yet a stranger Proselite if he would be Circumcised and joyn himself to the people of God might eat the Passeover as a Jew to signifie both the calling in of the Gentiles of whom divers came in still as Jethro Rabab Ruth the Queen of Saba Job as first fruits of them as also that the Lord is no accepter of persons but in every Nation he that feareth him is accepted of him Acts 10. 34 35. Gal. 3. 27 28. The Manner which was twofold 1. Proper to the first Passeover in AEgypt 2. Common to that and all other that followed I. Proper to the first Passeover in four things 1. They must eat it standing now on the suddain departing out of Egypt This was a law of the first Passeover for Christ and his Disciples sate and stood not in celebrating the Passeover and yet broke no law as all the Evangelists observe to signifie that Christians must stand before God as prest and intent upon his service but especially at the time of our departure out of this AEgypt See we be in a readinesse to receive our full deliveries from the servitude of sin Satan and all their present oppressions of which theirs was but a type 2. They must eat it in haste To admonish them not to stay or dwell any longer in that AEgypt And to teach us 1. To hasten out of our spirituall AEgypt quickly least we partake of her plagues and 2. To hasten to our Canaan and Countrey even that heavenly Countrey as they must to their earthly 3. They must eat it like Pilgrims with their loynes girt staves in their hands and shooes on their feet ver 11. signifying how we must eat and enjoy Christ our Paschall Lambe esteeming our selves strangers and pilgrims here in the AEgypt of the world to stand with our loynes girt with verity and truth Eph. 6. 14. alluding to this very occasion with the shooes of the preparation of the Gospel on our feet and with the staffe of Gods heavenly Word in our hands both to strengthen us in our way to defend our selves in our right and propulse whatsoever is in doctrine or manners contrary to heavenly doctrine Thus must Christians acknowledge their condition on earth and frame themselves to it as the Rechabites Jer. 35. 7. not forgetting the commandement of our Father This was the third condition proper to the first Passeover of which we read nothing in Christ and his Apostles 4. They must not goe forth of the house all night till the morning nor ever mingle themselves again with the AEgyptians ver 22 23. This was also proper to that Passeover for our Saviour Christ after the Passeover went out into the garden This signified 1. Our perseverance and continuance in the family of Christ the Church of God not going out any more in action or affection to the AEgypt of this world 2. That we can lie hid and safe onely under the bloud of Christ and in the house of Christ the Church of God whereon and wherein that bloud is sprinkled the revenging Angel is abroad and out of 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 be safe we must keep our selves within the Church not departing from the particular house or Church in which we are to joyn 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 eat it with unleavened bread signifying that if we would feed on Christ our Passeover we must purge out all old leven and become a new lumpe 1 Cor. 5. 7. This old leaven is the fusty swelling and spreading corruption of our own wicked nature the leaven of sinne false doctrine heresie corruption of manners soure 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 eat the Passeover with soure hearbs as sauce signifying 1. True repentance and godly sorrow of heart to be inseparable with the true apprehender of Jesus Christ 2. That Christ and his Crosse are inseparable and that afflictions as soure hearbs are the most wholsome sauce of Christianity Soure indeed and unpleasing to the flesh but profitable 1. To prepare and provoke the appetite with more chearfulnesse 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 be fully fed with that sweet tree of life and that blessed Mannah in which is no sourenesse in the kingdome of glory Rev. 2. 17. 3. They must alwayes in eating repeat and conferre of their deliverance out of AEgypt and in memory of that benefit provoke their thankfulnesse to God ver 26 27. adding as it were to the Sacrament a word of instruction signifying 1. That we should alwayes remember the death and passion of Christ with due thankfulnesse for so great a deliverance by it if they must still speak of their temporall deliverance much more we of so great and eternall deliverance by
congealed water as upon firme land but they walked in the bottome of the Sea as on dry land Who could deny but it had been a work of omnipotency for the Lord to have made the sea on a sudden a pavement for Israel as hard as Christal to have walked firme upon but because every strong frost congeales the water according to nature that had been lesse glorious more questionable But he provides for the clearness of his own glory by effecting a work above yea against the whole frame of nature 3. That the waters should stand as a solid wall on both sides which are naturally fluid and seeing nothing is so hardly contained within bounds as liquid waters it was exceeding miraculous And that the bottome of the Sea should on the suddain become firme and dry ground Exod. 14. 22. and even as an high way was not the least of these miracles 4. That the same Sea at the same time should be both calm and tempestuous For the mighty winds and tempests were so strong against the Egyptians that it brake their Chariot wheeles and they could hardly move or stirre against it yet all the same time it was a peaceable calm to Israel who were very near them 5. The time of the standing of the waters on so vast an heap whereon learned men agree not any way concluded is most miraculous Some think as Chytraeus that for so many thousands yea hundred thousands of men women and children to walk a soft pace and to drive their cattel so many miles must needs take them four or five dayes time and then the waters to stand so long was admirable Others think they went through in one night for the text mentioneth but one night and then was it no lesse miraculous to convey so much people and cattel so much way in so small time 6. That the same Sea at the same time should be both a gulfe and devourer and yet a saver from devourers That the same Sea at the same time should both retire back and yet return to its course for the Waters returned upon the Egyptians on the one side of the Sea when Israel was not fully over on the other as appeareth by comparing verse 26. with verse 29. That the same Sea at the same time should move and stand with such judgement and distinction as not one Egyptian was saved verse 28. not one Israelite drowned verse 30. II. Now consider this great work of God as a signification and type of Christ which it must needs be as it is a Sacrament which we must consider both in the constitution and in the consequents or effects of it in all directly pointing us to Jesus Christ hereby typified In the first to the Corin. 10. 2. the Apostle saith that all the Fathers were baptized in the sea whence I gather three conclusions I. Conclusion That this was a Sacrament figuring our baptisme and that all necessary institutions of a Sacrament concur in it As 1. The Author was God the Institutor both of the Covenant and seales Exod. 14. 30. 2. The Minister was Moses verse 31. 3. The Covenant sealed was Gods promise and word for their deliverance verse 15. 4. The sign of the Covenant was Moses stretching of his hand both for the dividing of the Sea verse 16. and the returning of it again verse 27. 5. The thing signified was salvation by the Messiah and all spiritual and eternal benefits and deliverances procured by him sealed up in this miracle 6. The faith of the Israelites was the same hand with ours to receive the same benefits and things signified verse 31. They believed God Heb. 11. 29 By faith they passed thorough the Red Sea c. II. Conclusion There was not one of these actions in this temporal deliverance but it signified and sealed such actions to the believing Israelites as both confirmed their faith in the Covenant and set forward their salvation meritted by the Messiah and so still led them to Christ. As in these examples 1. God in leading his people to Canaan made them a safe way through the Sea signifying to their faith that God offered them Jesus Christ the promised Messiah through the red sea of whose death and passion they should find a sure and safe way to passe them through a full sea of troubles to the true celestial Canaan and by him as by a firme way to walk forward to eternal life 2. When they saw the same Jehovah to divide the sea into his division Junius calleth them cuttings off and to drive away the raging waters from overflowing them this action signified to their faith that the Son of God by his merit and mediation would carry them through all difficulties and dangers as deep as the bottome of the sea unto eternal rest and so rebuke the seas of their sorrows and drive back the raging waves of terrors and temptations that threaten their destruction that they shall safely and happily passe through the sea as it were on dry land 3. When they saw Jehovah the Sonne of God present with them in the voyage and that he made the sea return to his force again both to save themselves and to overthrow the Egyptians It signified to their faith the action of Christ freeing his elect from all spirituall forces and armies pursuing them as also by a mighty overthrow swallowing up and devouring in the bottomlesse sea of his wrath all those that come out and stand against them III. Conclusion There is no Evangelicall blessing by Christ sealed to us by baptisme which was not signified and sealed to them in the Red Sea So as Christ was as truly represented to them as to us though not so clearly and the truth and substanre of his merits exhibited to them as to us onely in a manner more obscure and clouded As in examples 1. If the waters of Baptisme seal up to believers that the bloud of Christ alone saveth and defendeth the people of God from eternal death and damnation What could be more plainly signified by the waters of the Red Sea saving Israel from present death and destruction 2. Baptisme signifieth to us that by the bloud of Christ in which Red Sea all believers must be baptised there is a dying and a burial unto sin and a rising unto newnesse of life What could be more plainly signified by the Baptisme of the fathers in the Red Sea who were after a sort buried in the waters but after raised to the shoare and restored to land and life 3. By the benefit of Baptisme in which the Red Sea of Christs bloud is truly applyed our old man and flesh is truly mortified buried and destroyed but the new man is quickned and repaired and now new motions desires affections are stirred up and preserved in the hearts of believers what could be more expresly signified to the Fathers by the overthrow of Pharaoh and his hoste in the Red Sea and the escape of the Israelites
even in that humanity now glorified he is set in the Holy of holies as the Manna in the golden pot before the Lord for ever Exod. 16. 33. and abides for ever in the heavens for all eternity not subject to corruption any more as that golden pot of Manna was Sect. III. II. Now let us see how Christ is infinitely preferred before this type or figure in six severall advancements 1. That Manna had no life in it self but this hath Joh 5. 26. As the Father hath life in himself so hath he given to the Sonne to have life in himself Joh. 6. 35. I am that bread of life 2. That Manna not having life in it self cannot give to others what it self hath not it could onely preserve life given of God But this can convey and give life to others John 6. 33. The bread of God is he which cometh down from heaven and giveth life unto the world 3. That Manna preserved onely natural and temporal life as other bread but this preserves spiritual and eternal life in the soul and inward man 4. That Manna could not preserve this temporal life for ever Joh. 6. 49. Your fathers did eat Manna in the wildernesse and are dead nay it could not keep them from hunger above one day to an end But this bread once tasted makes a man live for ever he shall not die ver 50. yea he shall never hunger more verse 35. 5. If a man were dead that Manna could not raise him again to life but this raiseth dead to life as Lazarus which all the food physick and meanes on earth cannot doe Joh. 11. 25. He that believeth in me though he were dead yet shall he live 6. That Manna did corrupt it melted daily when the Sun arose it lasted not beyond a day it continued not beyond the wildernesse and that small portion which the Lord reserved in the Holies of holies perished and was lost after the captivity But this Manna is not subject to corruption but abideth sweet and precious to every hungry heart nor subject to violence but abides in the Holy of holies without all change or fear of danger nor onely lasts in this journey through our wildernesse but is the sweetest and most delicious in our Canaan when he shall be food physick raiment delight and all in all to all the Saints and sonnes of God Sect. IV. Now to Application I. To note God in four things 1. Patience and love 2. Watchfulnesse and care 3. Bountifulnesse and beneficence 4. Wisedome and judgement And all these to his Church both Jewish and Christian and to all the Israel of God Legal and Evangelical Every one of these affordeth us special matter of instruction I. His grace and patience appears in the time of his giving both the typical and the true Manna from heaven Then he pleased to give the Manna to Israel 1. When Israel had great need of Gods help and had no power to help themselves when they were even ready to starve Even so when the Church was in extream need of Christ and altogether helplesse in her self it pleased God to give his Sonne from heaven to save and refresh her Which the Apostle notes Rom. 5. 6. For Christ when we were yet of no strength at his time died for the ungodly 2. Then God gave Israel Manna when Israel murmuring had deserved nothing but wrath and vengeance when they could look for nothing but fire from heaven he gives them food from heaven and such food as was Angels food sweet as honey Oh what a tender Nurse is the Lord become to a froward people he will still the frowardnesse of his first-born rather with the breast than with the rod Even so when by our hateful sinnes of many sorts we could neither deserve nor expect any thing but revenge from heaven God sent his Sonne from heaven the true Manna and bread of life who hath more sweetnesse in him than the honey comb which one gift sweetneth all blessings which else had been so many curses For what had the Israelites deliverance victory lives been worth in the wildernesse without food and Manna which kept them in life and strength Even so had all our outward blessings been to us without Jesus Christ onely a lingring death and misery Oh who would deal thus with his enemy but he that hath an Ocean of mercy Which the same Apostle in the same Chapter ver 8. leadeth us unto where he magnifieth and heightneth Gods love unto us that while we were yet sinners Christ died for us yea while we were yet enemies ver 10. he sent us this Manna by whom he reconciled himself unto us Let this consideration be of use 1. To stir up in us a fervent love of God who loved us with a pittifull love when we were in so pitifull a case as also with so seasonable love when our extream need urged us yea with such effectuall love as spared us the greatest gift of love and the richest mercy that heaven and earth can contain to relieve our want 2. To labour to love our enemies as God did us being his enemies For naturall men and hypocrites can love those that love them Mat. 5. 45. but if we love them that hate us we shall be the sonnes of our heavenly Father 3. To move us to cease from our sinnes for who would goe on to provoke so good a God that still prevents us with love and mercy And if he please to reserve love for us while we are yet in our sinnes and in love with them how sweet will his love be when we cease to love them How strong will it be and how constant For doth he not cast us off when we are enemies and deserve hatred and will he ever cast off those whom he thus loveth This love shall be stronger than death for that shall not quench it II. See the watchfulnesse and care of God over his Church The Manna fell with the dew and while the people of Israel slept the Lord watched to spread a table for them because 1. He that keepeth Israel slumbreth not nor sleepeth The eye of the Lord saith Basil is without all sleep ever watchfull 2. Because he is a tender father and Israel is his son and first born A carefull father is waking for his childes good while it sleeps and takes no care In like manner hath this watchful eye kept it self waking from the beginning of the world till this day How did it watch over Abraham and all his believing posterity whilest he and we were all in the night of sin and death And whilest we were in a dead sleep how carefully did he provide this heavenly Manna and spread it about the tents of the Church in all ages 1. In the promise of the blessed seed 2. In the types and shadowes signifying and exhibiting Jesus Christ. 3. In the holy Ministery of Prophets and Apostles in which it was plentifully showred 4.
This way of remedy and cure could be no devise of man nor Angel For 1. The Angels stand still admiring and amazed at it 1 Pet. 1. 12. 2. Men without a superior teacher cannot conceive it 1 Cor. 2. 14. much lesse invent it Secondly The thing appointed a Serpent of brasse resembling Christ in the matter and the form 1. The matter was of Brasse not Gold for five reasons 1. God ties not himself to the excellency of meanes but by weak and unlikely meanes effects his great works And therefore that which had no power of cure in it self must cure and heal that the work may be known to be his and not the meanes 2. The lower and baser the meanes are the better may the Israelites be led through them and so beyond them It was not the will of God that they should rest in the brazen Serpent which had no power of cure but through it be led by faith unto the Messiah who onely could cure them 3. Though it was of brasse yet it was strong and signified Jesus Christ how weak soever in mens eyes yet was he First the mighty and strong God Secondly powerful and able to deliver his people Thirdly most invincible and potent also against all his enemies he is a wall of brasse and his strength is as the strength of brasse Rev. 1. 15. 4. Being of brasse as it was strong so was it shining and bright signifying Christ in respect of his divine and eternal generation truly shining and glorious He was the brightnesse of his Father Heb. 1. 3. the very brightnesse of the glory of God excelling all the Angels in heaven in their clearest glory and brightnesse Rev. 1. 16. 5. As that Serpent so shined that the Israelites might look upon it and their eyes not dazled so this great glory was so veiled by his flesh and humility as we the Israel of God might behold it yea approach it and fetch our salvation and happinesse from it 2. It resembled Christ in the form for the form was of a Serpent 1. A Serpent is of an hateful and contemptible shape and appearance so was Christ in his own habit Isai. 53. a despised man a worm rather than a man men saw no beauty in him but hid their eyes 2. The Serpent was accursed of God so Christ lay under the curse of sin for us Gal. 3. 13. 3. That was but like a Serpent in the form of a Serpent not a Serpent it had onely the shape not the life sting nor poyson of a Serpent So Jesus Christ was the similitude of sinful flesh but no sinner No venome or poyson of sin was found in him neither in his nature nor actions Rom. 8. 3. he was in the similitude of sinfull flesh as that of a Serpent but without all sting or spot of sin The third thing in the appointment is the end or use of the Serpent It must be lift up upon a pearch that all Israel might see it Which plainly noteth both the kind of death which Christ must suffer as also the proper end and vertue of it as in these particulars 1. Both must be lifted up So Christs crucifying is called an exaltation from the earth Joh. 12. 32. 2. Both must be exalted upon wood the Pole a type of the Crosse of Christ. 3. Both among the Jewes out of the Church is no salvation 4. Both to be looked upon one with the eye of the body the other with the eye of faith 5. Both to recover health and life one of body the other of soul one frees from corporal death the other from spiritual and eternal II. The applying of this remedy was nothing but the looking upon the brazen Serpent which signified the sinners beholding of Jesus Christ for his cure The meanes of application of the remedy was the eye of the Israelite So the instrument of applying the remedy by Jesus Christ is the eye of faith which is the eye of the soul. So our Saviour Christ himself expoundeth it Joh. 3. As the brazen Serpent was lift up so shall the Son of man that whosoever believeth in him c. That which Moses calls looking on the type Christ calls believing in himself the truth Which if the Lord had not purposed to expresse he could as easily have removed the Serpents as appointed the making of another and as easily have healed them by his word as by this sign but hereby affords them a double mercy and cure one of the body by the sign another of their soules by the thing and truth thereby signified III. From this application follows a saving effect The Israelite by looking lived and received present ease with freedome from pain and poyson So the believer looking on Christ by the eye of faith hath an heavenly life restored present ease from the pain of a guilty and accusing conscience freedome from the poyson of sin both the guilt and stain of it But herein the truth is advanced above the type 1. That brazen Serpent had not power in it self to cure this hath power in it self 2. Whereas they were cured to dye again believers attain a sound cure never to dye more Joh. 11. 26. 3 Whereas that did not alwayes retain the vertue of curing our brazen Serpent doth ever retain power and vertue for the salvation of believers looking towards him to the end of the world 4. Whereas this brazen Serpent now a remedy against poyson was after turned to poyson the Israelites in Hezekiahs time which made him stamp it to powder our brazen Serpent ever remaineth the soveraign and healing God as unchangeable in his goodnesse as he is in his most holy and divine nature 5. That remained a great while about seven hundred and threescore yeares but after was defaced and destroyed Our brazen Serpent can never be defaced or destroyed but abides the Saviour of sinners to all eternity Oh now what a sweet Sermon doth this one type contain of the whole sum and marrow of the Gospel what a pregnant testimony and vaticinie is it alone of the death and passion of Jesus Christ as also of the vertue and merit of the same and consequently what a prop and stay of our faith what a goade and spurre to drive us to Jesus Christ in whose name alone we can be saved Sect. III. I. Note What weak unlikely and contrary meanes the Lord useth to effect great things for his Church and in his Church Was there any sence or reason to be conceived in all this counsel and ordinance of God in healing thus his people 1. Could a Serpent of brasse a shape onely more heal than hurt them 2. Could a dead Serpent prevail against so many living and fiery Serpents 3. Shall not this shape and image of a Serpent be so much as touched or applied to the wound but the sight of it onely afar off cure a mortal wound really inflicted How inconceivable is this to humane
all corners of the world as that sacrifice was shaken every way East West North and South 4. This sacrifice must alwaies be offered up with cakes of unleavened bread tempered with oyle vers 23. Signifying 1. The most perfect purity of Christs life and doctrine without all leaven of sin 2. That Priest and people must in service to God lay aside all leaven of maliciousness 3. The oyle notes the soft and loving kindness of God Jesus Christ chearing suppling the conscience by the sweet meditation of it as also how joyfully gladly we ought to serve the Lord and with cheerefullness present before him all the parts of his worship Note hence as the eare hands and feet of the high Priest must be touched with bloud before he attempt any part of his office so our care must be that all our parts all our actions and affections be touched and purged with the bloud of Christ. So David Psal. 51. 2. Wash me throughly Reason 1. Because sinne hath defiled the whole man all his parts all his actions all within him all without him 2. This foulnesse sticks so fast as it is no easie matter to be cleansed Nothing in the world can fetch out this soile but the bloud of Christ. Not all the water in the sea nor all the holy water in the Sea of Rome can wash away one sinne 3. All thou doest or performest depends upon the merit of this bloud and dignity of this person and passion for acceptance The knowledge of thy duty must be sprinkled with this bloud for that is signified by the eare The undertaking of duty by the hand The progresse and perseverance in it by the foot All must be presented in him and by him and find grace and acceptance If I wash thee not thou hast no part in me Qu. How may I know that the bloud of Christ hath touched and purged me Answ. 1. It is not enough that Christs bloud be shed but it must also be sprinkled If thou contentest not thy selfe that Christ hath died for all but seest how necessary it is to apply it to thy self 2. If thou hast an hand to lay hold on Christs bloud and besprinkle thy self with it A man washeth his face with his hand This hand is faith which takes up the bloud of Christ and applies it to ones selfe as did Paul who dyed for me 3. If it wash the whole man within and without which no others bloud could do The bloud of sacrifices under the Law could not sanctisie the conscience but onely the outside Heb. 9. 9. but this can and must purge the conscience from dead workes verse 14. And under conscience is contained the whole inner man purged by the merit of his satisfying bloud and by his spirit renewing our nature And for the outward man 1. If thy right eare be touched thou hast the hearing eare rightly to hear the word of God Thou hearest to learn for to harken is better than the fat of Rammes 2. If thy right hand be touched that thou art an active Christian not an hearer onely of the word but a doer and unto knowledge of the doctrine of faith joynest obedience of faith thou keepest the faith working as knowing that obedience is better than sacrifice thou darest not doe what seemes good to thy self or is right in thine owne eyes but what is rightly ruled by Gods word for that is the right hand touched 3. If thy right foot be touched that thou walkest in the right way with a right foot not making crooked pathes to thy feet but ordering thy conversation aright And all this with right ends and affections the feet of the soule laying aside all sinister ends and intentions in all thy obedience and directing all to the honour of the true Aaron and high Priest Jesus Christ. 4. If thou findest the effects of Christs bloud sprinkled 1. Pacification of conscience for this bloud speakes better things than Abels for us and in us for us to God by intercession in us by perswasion that the Lord looking on the bloud of Christ rests wholly in it as a full satisfaction for all our sinnes for this is the end of shedding remission of sinnes Matth. 26. 28. therefore of sprinkling 2. Daily sanctification through this sprinkling 1 Pet. 1. 2. For out of the side of Christ issues water as well as bloud the one redeeming from condemnation the other from vaine conversation the one purgeth from the death of works the other from dead workes themselves The sprinkling of this bloud admits not security or idleness and carelessnesse nor suffers a man to sinne against this bloud by impenitency unbeliefe despising of grace horrible swearing and foul lusts But makes the Christian truely noble as one now descended of the bloud of Christ scorning the base and foule courses he formerly affected Find these markes and comfort thy selfe thou art sprinkled with Christs bloud Thy whole course is sanctified all thy hearing all thy obedience be it never so weak in it self be thy unworthinesse never so great it shall be no barre to thine acceptance with God For every thing sprinkled with this precious bloud is sweetned and accepted Sect. III. III. The third thing in the deputation of the Priest to his office is his apparrell appointed by God and called holy garments glorious and beautifull farre differing from all other mens And they signified 1. The function to be glorious and excellent 2. The fitnesse of their persons to that office 3. The glory of the true high Priest Jesus Christ of whom Aaron was but a figure For all the glistering shew of these Priestly garments set forth the more Angelicall brightnesse of all the virtues which should shine in Jesus Christ. The Priestly garments appointed by God were ten in number of which four belonged to the inferiour Priests Exod. 28. 40 42. 1. A linnen garment Which signified the white garment of Christs righteousnesse and innocency which they were to appeare in before the Lord if they would be acceptable in their persons or duties Noting to us by the way that every godly Minister weares a white linnen garment not woven and made by men but by God not without him but within him not a shaddow oâ— ceremony but the substance and truth to which all shadowes give place Nay there is no private man that is godly but he must weare this white linnen garment having put it on in the laver of regeneration as Gal. 3. 27. Whosoever are baptized into Christ have put on Christ. 2. A girdle verse 40. which signifies constancy and stability in the truth both in our high Priest Jesus Christ who was not a reed shaken but a firme rock as also in his members who are commanded to stand fast their loines girt with verity Ephes. 6. 14. Hence followes That the Ministers word must not be yea and nay his course must be constantly gracious and watchfull And for