their neighbours wives and cover the countrey with a bastardly broode and hold in their doctrine better they should have an hundred Concubines then one married wife and in their practise adjudge married ministers to death but adulterous priests to a light penance and that bought out with a trifle or word of a friend One story is memorable out of the booke of the Acts of the Romane Bishops when the Kings visiters in England in the yeare 1538 visited the Abbyes they found in some of their styes rather then religious houses five in some ten in some twenty Sodomits and adulterers of which some kept five some seven some twenty harlots So Gregory the first enjoyning single life to the Clergy sent for fish to his ponds and had sixe thousand heads wherupon sighing he said It is better to marry then to burne Bede denyes the story although of Huldericus Bishop of August◠to pope Nicholas III. A third Law for common actions He must be very moderate in mourning for the dead Lev. 21. 2. 3. the ordinary priest must mourne onely for his mother father sonne daughter brother or his sister if a maid because she was yet in the house and family but without the family he might not lament for any no not for the prince ver 4. Quest. Might he not mourne for his wife For some thinke not because she is not named neither in that Law nor in the repetition of it Ezech. 44. 25. Answ. I thinke he might But the wife is not named because 1. she is one with himselfe 2. if for daughter and sister much more for wife which is nearer 3. the Prophet Ezechiel was charged not to mourne for his wife being a Prophet and priest Ezech. 24. 16 which seemes an exception from the ordinary manner But for the high Priest he might not mourne for any of them named neither in likelyhood for his wife nor uncover his head nor rent his clothes nor goe to any dead body nor go out of the Sanctuary for the crowne of the anoynting oyle of his God is upon his head This Law had in it both ceremony and perpetuity in substance of it In the ceremony the Priest might not mourne for the dead 1. Because mourning for the dead was counted a Legall uncleannesse ver 11. 2. The oyle of holy oyntment was upon his head being oyle of gladnesse 3. They must bee contrary to the foolish manner and fashion of the Priests and people of the Gentiles who were so passionate and excessive in their affected and sometimes forced mourning as they fell into indecent and unlimited behaviours 4. The Priest and especially the high Priest was to be a type of eternity and therefore must show no such signe of weaknesse and corruption as weeping is Hence it is that wee read not of the death of an high Priest but ever before his death another was appointed and installed So before Aaron dyed Eleazer was installed and before his death was Phinehas Numb 20. 28 Hence it is that wee read not of their raignes and times how long or short any of them lived as of the Judges and Kings which closely noteth and implyeth unto us that they were types of eternity and immortality 5. In the ceremony this Law hath a speciall ayme and respect to Jesus Christ our high Priest in whom was no blot no spot or morall pollution as that high Priest most carefully was restrained from every Legall pollution He wept indeed sundry times for the dead as for Lazarus c. because he was to abolish the Legall ceremonies and this among other It being in him sufficient that most perfectly he preserved himselfe from morall pollution In which sence he never uncovered his head that is was never so weake or inglorious by passion but that he ever maintained union with his father and abode the powerfull head of his Church Neither did he rent his garments that is his holy flesh baked as it were in the oven of afflictions extended and rent on the crosse cast aside in the grave was never rent off from his divinity but was ever from the first moment of Hypostaticall union present with it and shall be for all eternity He never goes out of the Sanctuary to mourne for the dead for the crowne and oyle of God is upon him For as in his life he being most holy was not subject to be quite subdued in the house of death so now after his resurrection he hath attained all excellency of glory and happinesse free from all misery and sorrow never to be interrupted any more by any griefe or adversary power The Crowne of God is set upon his head for ever The perpetuity and substance of this Law concernes both Ministers and people 1. To teach both the one and the other not to grow into excesse of sorrow or passion but to be examples of gravity moderatiō wel weilding of affections to be patternes of patience and holy obedience in suffering extreame adversities as well as in the actions and exercise of practick vertues 2. To give testimony of their hope and assurance of the happy resurrection of their friends for whom they must not sorrow as men without hope 3. To shew that no occasion or naturall affection no not the nearest and greatest change befalling their outward estate might distract them from their charge and duty or so disquiet the peaceable tranquillity of their minds as any part of their duty might be hindred for matter or manner And therefore in this case our Saviour confirming the perpetuall equity of this Law saith Let the dead bury their dead follow thou me And the Lord is so strict in this case Lev. 10. 6 that when Aarons sonnes were so strangely slaine before his face he must not mourne nor stir a foote out of his Ministery lest he dye and therefore the text saith Aaron held his peace ver 3. So no outward respect of duty to friends must call us from duty to God Ob. If the Priest must not weepe how could they seriously repent of their sins Answ. The Priest must not weepe for any temporal losses nor for personall losses and in naturall regards he must be impassionate but for his sinnes he might Ieremy a Prophet and Priest wisheth his head a fountaine of teares The high priest must weepe for his owne and the peoples sinnes in the day of expiation and if he weepe not he must dye So Ioel 2. 17. all the priests must howle and cry and weepe between the porch and the Altar Christ wept often and all for sinne as for Lazarus on the Crosse over Ierusalem Whence we note 1. That the proper cause of mourning is sinne He that must not shed a teare for any other cause in the world must shed teares for his sin upon pain of death Oh that they would thinke of this that glory in their sinne 2. Let us so order our affections as
behaviours as the fame of your sweet savour goes forth in the Church of God to which I doubt not but this Treatise will be the more welcome because of your worthy name prefixed It is an Orphane and the Widow desires it should be your Ward who in your love can best tender it and by your authority defend it sufficiently The God of heaven increase all heavenly graces and comforts in your noble heart abundantly and adde unto your dayes honours and blessings of all sorts till these shadowes flie away and the true Day-starre arise upon you in glory the hearty prayer of one who is and desires to be reckoned among Isleworth Iune 20. 1635. Your Wo truest friends in every good service WILLIAM IEMMAT TO THE CHRISTIAN READER I Have heard of a demurre made as though something were put forth under this Authors name which it none of his I assure thee in the word of a Minister that for the workes that have my Epistle prefixed and I heare of no other published with his name there is not one note nor notion which is not the Authors owne according to his papers And the like I affirme concerning this Treatise of Types which now I publish The use of it is manifold To open divers places of Scripture To shew the meaning of legall shadows and ceremonies To declare the faith of the Elders who received a good report To manifest our faith one with theirs one faith one Lord one Baptisme one salvation To magnifie and commend Christ to every soule that it may be saved and he honoured To discerne and bewaile the blindnesse of Gods ancient people the Iewes and pray for their returne to the truth not catching at shadowes Of whom in present I may say with detestation of their madnesse as he said against the Philosophers Nos qui non habitu c. Wee Christians whose excellencie stands not in outward things but spirituall glorie that we have found what they with all their diligence have sought and could not finde Why are we unthankâ—full Why doe we stand in our owne light if the truth of the Deitie hath in this our age attained to maturitie Let us enjoy and make use of our owne good and follow the truth in truth avaunt superstition be packing all impietie let true religion be preserved and flourish Yet withall seeing there is a promise that all Israel shall be saved let us pray for the performance and that with all earnestnesse as that converted Iew gave exhortation to his sonne So long poure forth thy prayers for the remnant of Israel till God looke from his high habitation and see and have mercy on his people for the Lords sake his Anointed that in our daies Iudah may be saved and the children of Israel may dwell safely in their owne land and spend their daies in good the Lord making his good Spirit to rest upon them William Jemmat A Table of the Contents of this Treatise I. THe Introduction containing five Propositions of the Church salvation covenaÌ„t of grace Christ the ancieÌ„t ceremonies p. 1 Five reasons for those ceremonies 2 Grace in the New Testament specially how 3 Ceremonies called shadowes for foure reasons 4 Threefold use of them to the Iews 5 Gods wisedom in appointing them three wayes ibid. II. The Treatise shewing Christ prefigured by holy persons and things 5 I. Adam a type of Christ in creation office soveraignty conjugation propagation 6 The Ministery reverend for antiquitie 8 Antiquity of the doctrine of free grace ibid. Seeke life by Christs death ibid. Get into Christ the second Adam as thou art surely of the first Motives 9 II. Noah a type for salvation righteousnesse preaching Arke repairing the world sacrifice of rest and a dove sent out of the Arke 10 Preserve integrity in the worst times 14 Sinnes which are signes of judgement approaching 15 Comfort to bee had in Christ our Noah 16 III. Melchizedek a type in Etymologie office originall excellency of person and Priesthood 17 Christ greater than Abraham 20 Comfort by Christ our Melchizedek ibid. We are blessed by our Melchizedek 21 By our Melchizedek the Church abides for ever 22 Excellencie of Christs Priesthood above the Leviticall eight waies ibid. Sin not to be accounted slight whose sacrifice is so costly 24 IV. Isaac a type in birth suffering offering escape marriage 24 A patterne of obedience in 5. things 28. Two rules 29 A type of our resurrection 31 Matter of sweet consolation 32 Look for helpe though the case bee desperate ibid. V. Joseph a type in his person actions passions advancement 33 No newes for good men to be hated for their excellencie 37 All sufferings of the godly come of God ordained and ordered 37 Comfort by Christ our Ioseph foure wayes 38 Do to Christ as Iosephs brethren to him 39 VI. Moses a type in person estate office suffering sundry actions 40 Our doctrine is of God 45 Be faithfull in doing thy office 46 Shew faith in the fruit of it contrary to foure sorts of men 47 Assurance of our resurrection 47 VII Joshua a type in saving calling miracles valour actions 48 A fearfull thing to be an enemy of the Church 51 Comfort in our salvation accomplished 52 Duties wee owe to Christ our Joshua 53 Conditions to be observed in going to heaven 53. Six 54 VIII Sampson a type in person condition actions sufferings stratagems victories 55 Iudge none by outward calamities 58 Strange meanes used by God for the Churches good 59 Our victorie stands in patience and passion 60 Fourefold comfort to Gods people ibid. In Gods cause contemne greatest perill and prepare for death approching 62 IX David a type in person vocation warres kingdome office Propheticall and Priestly 62 Enter upon no office without assistance of the Spirit A note of it 70 Christ the true King of the Church Nine wayes more excellent than David 71 How God brings his servants to honour 74 Church ever pestered with home-bred enemies 75 Comfort to the Church in 3. things 76 X. Salomon a type in person condition peace-making wisedome glory temple justice 77 Duties to Christ our Salomon two 83 Fourefold comfort in our Salomon 84 XI Jonah a type in name office death buriall resurrection 85 Repent at the Ministery of Christs servants 87. Motives 88. Vocation of the Gentiles 89 Our resurrection assured to us 89 Power and wisedome of God to bee admired 90 Terror of sin euen in Gods own children and comfort 91 XII The First-borne types as Gods peculiar fathers of the family preferred before brethren double portion 92 Every mercy is the greater engagement unto God 95 Honour Christ as the first-borne of God and how 96 Threefold comfort in the birthright 97 Forfeit not the birthright by sin 98 Resemble Christ our elder brother 99 XIII Priests types in deputation to office and execution choice consecration apparell actions 100 A cover for us in Christ for all deformities of soule and body
in thy calling and the rocke shall yeeld thee water rather then thou shalt be destitute in Gods way or worke V. In both learne to contemne the greatest and extreamest perill in Gods causes Sampson offered himselfe to death so did Christ hee went out to meet his enemies so must thou learne not to love thy life to the death Revel 12. 11. and with Paul not count thy life deare to finish thy course with joy For a man to thrust himselfe in hazard or venture his life without warrant from God or by his owne private motion is rash but God calling in standing against the enemies of the Church it is honourable In both learne to prepare for death approaching by faithfull and fervent prayer So did both these Sampsons And the issue will bee comfortable as theirs that all thy life and combat shall not give such an overthrow to thy enemies as such a death though enemies seeme never so much to prevaile CHAP. X. 9. David a type of Christ in 5. respects AS all the Kings of Israel were expresse types of Jesus Christ the head of his Kingdome and of all the people of God as they in their times were So were there two of them that were more manifest figures of him then all the rest I meane David and Solomon Of both which wee are to enquire wherein the resemblance consisteth David was so speciall a type of Christ as scarce is any thing noted of Christ but some shadow of it might be observed in David I. For his person David the son of Iesse Christ the true rod out of the stocke of Iesse Isai. 11. 1. Both of obscure and low parentage Both out of dry and despicable roots Both Kings Both Kings of Israel Both their Kingdomes raised out of humility Both men after Gods owne heart Both Davids for even this roote of Iesse was not onely commonly called by the name of the sonne of David but of the name of David himselfe Ezech. 34. 24. My servant David shall bee the Prince among them which was longafter David was dead Ieremiah 30. 9. they shall serve the Lord their God and David their King whom I will raise up unto them Hosea 3. 5. they shall seeke the Lord their God and David their King that is not the typicall King David dead long before but the Messiah the true David to whom onely prayer and spirituall worship belongs II. For his vocation and calling 1. Both called to be the head of nations Psal. 18. 43. thou hast made me the head of nations which was not literally true of David who was properly King of one little corner in Iudea but of Christ the true David whose Kingdome was from sea to sea and to the worlds end David of a shepherd of sheepe was raised to bee a shepherd of men even of Gods people So was Christ raised of God to be the chiefe shepherd of the flocke 1. Pet. 5. 4. And not of bodies as David but of soules 1. Pet. 2. 25. 2. The time when David was anointed about the thirtieth yeare of his life 2. Sam. 5. 4 and Christ was baptized at thirty yeares and invested into his Office 3. The place where David made choice of Ierusalem for his royall seate and Metropolis being anointed of God to the Kingdome of Israel So Christ being anointed the everlasting King of all the Israel of God makes choice of Ierusalem there to rule and shew his power upon the Crosse his chariot of triumph crowned with a crowne of thornes and after in his glorious resurrection ascension sending the Spirit the Gospel And as David added some of the borderers to the kingdome of Israel as himselfe saith strangers were subdued to him So the true David adds to the Church the whole body of the Gentiles and hath by the preaching of the Gospel the sword of his mouth subdued the world to himselfe 4. The gifts fitting him to this function As when David was anointed the Spirit of God came upon him 1. Sam 16. 13. and fitted him to the governement of Gods people So our true David Jesus Christ anointed with oyle above all his fellowes had the Spirit of God descending upon him in a visible shape and by that anointing filled and furnished with the Spirit and all needfull graces for the administring of his Kingdome 5. As David was preferred above all his brethren in foure speciall graces So was Jesus Christ above David himselfe 1. In wisedome and prudence 1. Sam. 16. 18. the servants of Saul observed David to bee wise in matters and the Lord was with him and Chap. 18. verse 14 15. when Saul saw that David was very wise hee was afraid of him Our true David had all treasures of wisedome and knowledge the Spirit of wisedome and understanding the Spirit of counsel rested upon him Isai. 11. 2. who is therefore called the great Counseller Isai. 9. 6. whose counsels are farre beyond Ahitophels his werâ— as the Oracles of God Christs were so And our true David gets beyond his type David in many things by his owne confession did very foolishly Our true David never did any thing but the wisedome of God shined in it with whom not onely God was but because hee was God 2 In fortitude and magnanimity without which counsell were bootlesse by which hee was able to encounter with a Lion a Beare with Goliah and all that rose up against him or his people A man fitted for peace or warre with counsell and strength Whose description in part is contained in the forecited place 1. Sam. 16. 18. strong valiant a man of warre and wise in matters A type of our true David who for fortitude is the invincible Lion of the tribe of Iudah and not a valiant man onely but the strong God Isai. 9. 6. the mighty God See Tit. 2. 13. 3. In gifts of prophecy He was able to sing divine Psalmes and hymnes to the praise of God an holy pen-man of the Scripture A type of Christ the true Prophet of his Church not a pen-man but the Authour of all the holy Scriptures David a Prophet Christ the Lord of all holy Prophets 4. In gifts of true sanctification and holinesse being a man after Gods owne heart commended for his uprightnesse in all matters save that of Vriah A type of Jesus Christ who by the devils confession was the holy One of God 1. Himselfe being sanctified beyond all measure 2. Being the sanctifier of his people the Authour meritour and applier of all sanctifying graces to his members of whom himselfe is head 3. In his type were many foule spots In him no spot nor staine Therefore the Church sings out his holinesse from topp to toe Cant. 5. 10. and concludes him wholly faire and delectable verse 16. III. David was a type of Christ in his warres First in respect of his followers secondly of his enemies thirdly of his victories 1. His followers
ungodly religious with the superstitious beleevers with infidels 2. Horrible contempt of the word As Noah preached by the power of the Spirit and Christ himselfe by the Spirit so as never man spake yet both were despised and the Spirit resisted whereby they spake So now godly Ministers must not thinke much to bee despised in their Ministery For as it was in the dayes of Noah and of Christ So Christ hath told us it must be 3. Profanenesse of the Ministery and generall malice against sincerity As in the dayes of Noah many Wrights and workemen were busie to prepare an Arke for others but themselves neither entred into the same nor saved by the same And as in the dayes of Christ the Scribes and Pharisees professed themselves chiefe builders but refused the corner stone and neither entred themselves nor suffered others but envy Christ they could So shall it be in the daies of the Sonne of man 4. In the Common-state and men apostacy security sensuality men eate drinke marry but know nothing of judgement that is will not know So shall the comming of the Sonne of man be Mat. 24. 39. III. In that Christ is the true Noah all the true members of Christ who are carefull to prepare them an Arke and to get within the Arke of the Church have solid and strong comfort For 1. He is ready to receive all that come unto him who calls all the weary as Noah readily received all that offered themselves unto him Let not thy sinne discourage thee bee thou never so uncleane get once into the Arke and thou art safe 2. As Noah himselfe entred into the Arke and abode there all the time of danger and tossing by the waters So our Lord still abides in the same ship of the Church with us he is so much the more compassionate to us as hee is acquainted with our sorrowes and though the danger and feare bee never so much wee shall fare no worse then himselfe will who in all our troubles is troubled with us and for us 3. As Noah pitched the Arke within and without and so fenced it against the waues and raging billowes and surges of a world of seas So doth our true Noah strengthen his Arke and Church partly with his promise partly with his prayers that their faith faile not as with pitch within and without so firme and sure as let this little Arke of the Church be tossed upon the waters of affliction and tried by never so many temptations and persecutions in this sea of the world it is so fenced and pitched that it shall never miscarry Noahs Arke indeed by tossing and beating of the waters may bee weakened and made worse but Christs Arke the Church is made better and stronger by trialls and afflictions Psal. 119. 71. It is good for mee that I have beene afflicted that I may learne thy statutes Noahs Arke at last shall putrifie and perish but Christs Arke shall never perish but at last bee more perfect and glorious 4. As Gods Covenant with Noah was his safety in the Arke for looke upon the Arke floating above water laden with heavy burthen fenced against the waters with a little pitch perhaps not very skilfully that being the first vessell that ever was made for the water without Anchor mast sterne Pylot or Master to governe it for Noah was shut in by God how should it be but carried by winds and waves upon rockes or hills or sands or trees or buildings and so in an instant split all too pieces but that the Lord was Stearsman in all that voyage So the safety of the Church is that it hath so faithfull a Pylot whose Covenant made in his Church is the wall and defence of his people more stable then the foundation of the earth Which made David to glory Though the earth bee mooved and the mountains tumbled into the sea yet the Church may glory in the salvation of her God In our lesser trials stormes oppositions looke to God our safety be within the Arke God will provide for thy safety 5. The Arke had a time to be freed from the deluge of waters So the Church hath a time for her deliverance Rev. 7. 14. Psal 55. 22. 6. When the flood of waters bated the Arke rested on a mountaine of Ararat Gen. 8. 4. So when the waters of affliction are dried up the Church hath her rest in the holy mountain of God Ps. 15. CHAP. IV. 3. Melchizedek a type of Christ. HEbrews 7. 3. Hee was likened to the Sonne of God Wee must search wherein and how Christ was the truth of that figure I. In the notation of his name Melchizedek signifieth King of righteousnesse Our Saviour was indeed properly King of righteousnesse Heb. 7. 2. Isai. 11. 4. Psal. 45. 6 7. thy kingdome is a scepter of righteousnesse thou lovest righteousnesse Mal. 4. 2. Christ the Sunne of righteousnesse shall arise From him all have righteousnesse as from a fountaine II. In his Office 1. Hee was King of Salem of peace So Christ is called the Prince of peace Isa. 9. 6. not of a corner but of all the world and of Salem that is of Ierusalem Psal. 2. 6. I have set my King on Sion On his shoulders was the governement laid Of whom Zach. 9. 9. O Ierusalem behold thy King commeth unto thee hee is just and saved himselfe poore and riding upon an asse But with this difference Melchizedek brings peace earthly temporall but Christ is our peace Ephes. â— 14. by whom we have peace with God hee guides our feete into the way of peace and leades us to peace eternall So he was true king of true peace so was not Melchizedek 2. Melchizedek was not onely a King but Priest of the high God Gen. 14. 18. So Christ was both King and Priest King Revel 1. 5. Prince of all the kings of the earth Priest Heb. 4. 14. Our great high Priest This was not usuall in the Iewes Policy or progeny of David to whom onely the kingdome was promised neither would God admit the mingling of these Offices among them as in Vzziah 2. Chron. 26. But as this dignity was reserved unto Christ so was it dispensed with in his speciall figure to bee both a great King and Priest III. In his originall Without father or mother genealogy beginning or end of dayes without kindred that is none of these mentioned in Scripture or in the story of his life Although he had both father mother kindred birth death yet the Lord of set purpose would have all these concealed in Scripture that hee might be a more expresse type of Iesus Christ who was truely without father as man Luke 1 35. that holy thing which shall bee borne of thee shall bee called the Sonne of God without mother as God without kindred according to his Deity in respect of his divine nature without generation for who can declare his generation Isai. 53. 8.
is the scope of the Apostle in describing Melchizedeks Priesthood so largely For the Leviticall Priests were homagers to this yea to the shadow of it in Melchizedek while they were in Abrahams loynes 1. They were men onely of men Christ the Sonne of God true God and man 2. They were sinfull men and must offer first for themselves and then for others Heb. 5. 3. But Christ was sinlesse he needed not offer for his owne sinnes Heb. 7. 26. 27. 3. For their office they were but ministers of holy things and of salvation propounded in them Christ because of this order was author of salvation to all that obey him Heb. 5. 9. 10. 4. They were many and all ministers of a temporary covenant but he is but one who hath obtained a more excellent office in that he is Mediator of a better testament established upon better promises Heb. 8. 6. For the promises of the covenant of grace are more excellent then those of the Legall covenant 5. They offered often and the repetition of sacrifices argued their invalidity and imperfection but he offered but once and needed not do it daily Heb. 7. 27. which argued the perfection Heb. 9. 28. 6. They offered the blood of beasts which could not expiate sinne nor wash the conscience of the sinner farther then purifying the flesh but he not with blood of bulls and goats but with his owne blood entred once into the holy place having obtained an eternall redemption Heb. 9. 12. and this blood purgeth the conscience from dead works verse 14. 7. They served in an earthly fading Sanctuary made with hands and entred into an holy place which perished and fayled according to that elementary and temporary worship but he is minister of the true Sanctuary and Tabernacle which the Lord pitcht and not man Heb. 8. 2. this tabernacle is his owne blessed body in which he performed all his service called chap. 9. 11. a great and more perfect Tabernacle not made with hands and vers 24. is now entred not into holy places made with hands but into the very Heaven to appeare in the sight of God for us 8. They all ceased dyed one succeeded another as mutable was their whole service which also ceased and deceased and gave place to the truth of it when the fulnesse of time came but this true Melchizedek being without beginning or end of daies hath an eternall Priesthood Heb. 7. 24. and therefore neither hath nor needeth any successor in earth Whence every repetition of his sacrifice bloodily or unbloodily in the Masse is an high and hatefull blasphemy a denyall of Christs person to be above the person of Melchizedek and of his sacrifice to be above Aarons or that it was offered by the eternall spirit of his Deity VI. The excellency of the person shewes the greatnesse of the Sacrifice the greatnesse of the sacrifice the greatnesse of the sinne Melchizedek because he was but likened to the Sonne of God Heb. 7. 3. could not offer a Sacrifice to take away sinne he must be the Sonne of God indeed and God himselfe that must doe that The least sinne which wee account so light could never be expiated but by the blood of him that is God as well as man All created strength cannot stand under the burthen of the least sinne Therefore in the worthinesse of this person see the unworthinesse of thy sinne to hate and abhorre it and thy selfe in dust and ashes for it An haynous and execrable offence were that which nothing could take away but the death of the Prince CHAP. V. 4. Isaac a type of Christ. I. IN his birth Isaac the sone of Abraham the father of the faithfull a promised seed long before he was borne in whom all the nations of the earth should be blessed Yea so strange was his birth as that he was not to be borne by the strength of nature but of Sarahs dead womb when it was not with her as with other women insomuch as when the Angell foretold it to her she thought it impossible Gen. 18. 12. So Christ the sonne of Abraham commonly so called The onely Sonne of God by nature who is the father of all the faithfull who are taught to say Our father c. The onely true promised seed long before prophecied of and expected of beleevers before his manifestation about foure thousand yeares Borne and incarnate not by the strength of nature but by the power of the holy Ghost after an unconceivable manner so as when the Angell told his mother Mary of his miraculous manner of birth she thought it impossible and said How can this be Luk. 1. 34. And in him onely the whole spirituall seed of Abraham all Gods people of Jewes and Gentiles were blessed Psa. 72. 17. the Nations shall blesse him and be blessed in him Which Prophecy cannot be understood of Salomon for scarce his owne nation was blessed in him who by his sinne lost tenne tribes of twelve from his owne sonne and verse 5. they shall feare him so long as the Sunne and Moone endure from one generation to another vers 11. all Kings shall worship him and serve him and vers 17. his name shall be for ever all these are true in Christ onely Thus as Isaac was founder of a mighty state so Christ of all the Church of God in all nations onely blessed in him As Isaac was his fathers heire So Christ heire of all things Isaac hath goods onely II. In his suffering 1. Isaac was circumcised the eighth day so was Christ. Luk. 2. 2. Isaac in his infancy was persecuted by Ishmael Gal. 4. 29 So Christ by Herod Mat. 2. 3. Isaac carryed the wood of the burnt offering upon his shoulders even to mount Moriah Gen. 22. 6 So Christ carryed the Crosse on which he was to be nayled even to Golgotha 4. Isaac was led away as a Lamb to the slaughter So Christ was led away Ioh 19. 16. to death 5. Isaac without reply submitted himself to his father even to the death suffered himselfe to be bound on the wood and yeelds himselfe a burnt offering unto the Lord Even so Christ without reply was obedient unto his father unto the death and was content to be bound not as Isaac for himselfe alone but for us and them and laid downe his life a whole burt offering and a ransome for many Ioh. 16. 28. Thus were both Lamb-like sufferers both beare their Crosse both without reply led away both bound and fastened on the wood both willingly obedient to the death III. In his offering 1. Both sonnes onely sons innocent beloved of their fathers Abraham did al at Gods Commandement and lifted up his hand So Christ by the determinate counsell of God was delivered by wicked hands Abraham offers his Sonne freely God more freely offers his sonne out of his bosome 2. Abraham by Gods commission riseth early in the morning to sacrifice his sonne and Isaac riseth as early to obey his
Father So the Jewes by Gods permission breake their sleepe and early in the morning proceed to the condemning of Christ who is called the Hinde of the morning Psa. 22. 1. compassed with dogges that hunted his life and Christ as another Isaac after his passion rose early in the morning to fulfill the worke of his Father 3. Neither of them must be offered every where or any where but both in a mountaine and such a mountaine as must typifie Christs humane nature Mount Moriah must beare the Temple built by Salomon a type of Christs body Ioh. 2. 19. Mount Calvary must beare the body it selfe and these two hills if they be not one and the same as Augustine thinkes and it is not unprobable but that Golgotha was the skirt of Moriah yet could they not be farre distant the one being within the gate of the City and the other not farre without the nearest to the City of all 4. The Father layes first the wood upon both and then both upon the wood both must feele the weight of the wood no small wood to burne a man a whole burnt offering as Isaac but the wood which Christ bore was farre heavier 1. For the greatnesse of the burthen 2. For the burthensomenesse of our sinnes Isay 53. 4. he bare all our diseases And then both by Gods appoyntment were bound on the wood fastened hand and foot not that either was unwilling but to retaine the manner appointed for sacrifice 5. Isaac must be offered alone the servants must stay at the foot of the hill a farre off little knowing the businesse and sorrow in hand So Christ must tread the Winepresse alone Isa. 63. 3. the Disciples feare and fly and little consider the agony of their Master 6. The Father carryes in his hand the sword and fire against his owne sonne the sword signifying the justice of God the fire his burning wrath against the sinnes of men Both bent against Christ both sustained by this Isaac in whom the justice of God is satisfied and the flame of his wrath extinct and quenched IV. In his scape and deliverance 1. The blow is a fetching but Abraham must hold his had Isaacs flesh must not be pierced or cut The souldiers ready to breake the legges of Christ as of the two theeves must stay their hands not a bone of him must be broken 2. Isaac offred and three dayes dead in his fathers purpose and minde yet dyed not but his Father received him as from the dead so Christ offered upon his Divinity dyed not and his humanity dead in the belly of the earth after three dayes he revived and raysed himselfe againe to die no more So both were delivered from death the third day wherein the Apostle plainely makes him a type Heb. 11. 19. from whence he received him as in a type or resemblance that is to be a type or resemblance of Christs resurrection from death 3. The Ramme that was offered for Isaac was caught by the head among the thornes and hanged in a bush Christ our sacrifice was hanged on a tree crowned with thornes and so hung on the Crosse to expiate our sinnes compared to thorns and bryers which would for ever have held us if they had not held him V. In his mariage 1. Rebekah was faire and beautifull so the Church is faire in the beauty of Christ and faire within 2. Shee was of his owne kinred and flesh Gen. 24. 4 so Christs spouse is of the same flesh which himselfe assumed 3. She was wooed by his fathers servants and brought forwards toward Isaac so the Church is wooed by pastors and Preachers the servants of Christ and so brought forwards by his friends towards the bridegroome 4. She resolved to forsake all her friends and comforts to come to Isaac so the Church forsakes all in affection and actually being called to enjoy her head and husband Jesus Christ. 5. She decks her self with jewels and trims her selfe before she comes to Isaac but covers all with a vaile so the Church prepares her selfe as a Bride for a Bridegroome trimms her selfe with faith and graces as Jewells but covers and vailes all with humility modesty shame facenesse as not worthy to be seene much lesse matched to such an husband 6. In her comming towards Isaac Isaac meets her so the Church comming towards Christ he meets her afarre off 1. by his grace of election 2. by his most entyre love and affection 3. by most gracious acceptation 4. In person and Incarnation 5. In glory and power at the last Judgement for her finall salvation I. In the type and truth note a patterne by which to frame our obedience Phil. 2. 8. Let the same minde bee in us that was in them 1. To bee humbly obedient unto our father as they 2. Having never so difficult a Commandement As Abraham rose early to obey God and Isaac as early to obey his Father and Christ was content early in the morning to bee prosecuted to death so let not us procrastinate but hasten to our duty especially to our sacrifices of prayer and prayses early in the morning Psal. 108. 2. 3. As Abraham in offering nor Isaac in obeying consulted not with flesh and blood acquainted neither Sarah nor the servants nor consulted with humane wisdome to hinder obedience no more must we in our obedience So Paul Gal. 1. 16. professeth of himselfe that he communicated not with flesh and blood after he had a calling If flesh and blood will object any thing against obedience and extoll it selfe against the knowledge of God bring it captive into the obedience of Christ 2. Corinth 10. 5. 4. Obey in suffering as well as in doing dayly take up our crosse as both they carried the wood of their offering and not repine nor reply We must not thinke that by carrying our crosse wee can performe the worke of our redemption for to that end it was carried by Christ onely yet we must carry it so farre forth as he is a patterne for our imitation yea that we may be conformable to the image of Christ Rom. 8. 29. 5. For the measure sticke not at heavy crosses and burthens they carried heavy loads of wood Wee must not love our lives to the death if God call us therto For both they were obedient unto the death Phil. 2. 8. Such a testimony is given of the Saints Revel 12. 11. they loved not their lives unto the death Now thus to frame our obedience are required two rules I. A change and renovation of our crooked and corrupt nature which is ever rebelling against the law of the minde Nothing wee say is hard to good will But this good will is not to bee found but in such as are regenerate by the Spirit of God who hath made it of an unwilling a willing will And till this change be made every commandement is impossible and an intolerable yoke Let Christ give
head Not dropped but powred signifying the abundance of gifts and graces most plentifully conferred upon Christ our head For as it was proper to the high Priest to bee anointed on the head whereas the common Priests were anointed but in their hands not on their heads So was Christ as the head anointed with oile above all his fellowes and received the spirit beyond measure signified by powring on the head 3. The communication of this oile It stayed not on Aarons head but ranne downe his beard even to the skirts of his garments signifying that the Spirit of grace distills from the head unto all the members of his mysticall body the Catholike Church First the Spirit descends and sits on Christs head then on the Apostles in likenesse of fiery tongues running downe as it were by Aarons beard and from them upon other inferiour persons beleeving their word as unto the skirts of his garment Now a threefold Application hereof I. In the anointing of the high Priest the eminency of Jesus Christ above all creatures whose very Name carrieth in it a note of principality being called the high Priest of our profession And in that this whole consecration of the high Priest in most solemne and stately manner was but a darke shadow of his solemne inauguration into his Office And by this anointing Christ is differenced from the most excellent Priests and Prophets that ever were Aaron Moses Elias Some of them had a most glorious vocation as Moses and in the entry of their callings graced with most divine and powerfull miracles but never any had the spirit sitting on his head but hee None of them by their anointing had all graces nor any grace in perfection but onely begunne and in small degree Moses a beleever wanted faith sometime as when he smote the Rocke which he should have spoken to and the meekest man in the world was sometimes to seeke of his meeknesse Aaron though the oyle was powred on his head was weake as in murmuring against Moses and in making the calfe But in our high Priest all graces and vertues were not inchoate onely but perfect In him knowledge of God was most perfect holinesse most perfect and all kinde of graces in highest degrees Grace sits in his lips not only to move the mind but to change it None of them by anointing could receive graces for others but for themselves onely but hee receives such a measure as runnes over to the sanctifying of the lowest and meanest of his members Hence 1. Ioh. 2. 27. the anointing which wee have of him dwells in you and teacheth you all things And 2. Cor. 1. 21 22. It is God that anointeth us in Christ and sealeth and giveth us the earnest of the Spirit Thus our Lord Jesus is advanced above all his oile shines brightest and swims aloft above all others II. In Aarons and Christs anointing and furnishing to their Office Ministers must labour for a greater measure of this ointment then others to runne downe from them to their skirts They must pray by the Spirit watch by the Spirit walke by the Spirit An unconverted Minister may doe another good but hee hath no promise of blessing nor doth any good to himselfe As the holy ointment was kept in the Sanctuary So Christ is the Sanctuary whence this oile comes The pipes are the word preached Sacraments prayer societies of the Saints and Gods people And such Ministers as contemptuously contemne the conduit-pipes through which this oile drops and flowes scorne to come to Sermons and joyne in holy exercises how doth their oile drie away Instead of this oyle that should fall from them a deale of pitch and slime froth and filthinesse falls on their skirts III. In the communication of this ointment unto us the skirts we learne that Christ is not for himselfe but for us And therefore 1. Examine if thou beest anointed This is to bee a Christian to bee anointed as Christ was Scornest thou this holy oile in thy selfe or others Know thou shalt one day wish the mountaines to fall on thee on whom this oile falls not 2. Hence draw strength in temptation Remember If sollicited to sinne Oh I have the anointing I am taken up and set apart to Gods use I am for God and his glory Neh. 6. 11. 3. Use meanes to attaine a farther measure and be liker Christ. Thou missest a Sermon or the Sacrament thou knowest not what drops of oile thou hast missed 4. Have a care to walke as such as are anointed smelling sweet every where in holy lives speaches prayers in all things edifying thy selfe and others Leave a sweet smell every where behinde thee Let it drop downe from us to others round about us The third thing in the high Priests consecration was sacrificing Exod. 29. 1 2. In which 1. Observe in generall that the Priests must be consecrated by offering all sorts of sacrifices for them and therefore they must take a calfe two rammes unleavened bread cakes and oile vers 1 2. 1. Because of the speciall holinesse and honour of their calling who are to come so neere unto God who will bee specially sanctified in all that come neere him 2. Because sinne in them is more hatefull then in any other and in expiating their sinnes as much is required as for the sinnes of all the Congregation 3. Because they were to offer unto God all the gifts and sacrifices of all the people of all sorts and therefore for them must be offered all sorts to sanctifie them not onely in generall but to their speciall services betweene God and his people 2. In particular The first of these sacrifices must be a sinne offering verse 10. For which they must 1. Take a calfe and offer him for the expiation of sinne verse 14. This yong calfe was a type of Christ who onely by his owne oblation expiated our sinne which otherwise made our selves and duties most hatefull 2. This calfe must be presented before the Lord and his Congregation signifying the willingnesse of Christ to offer up himselfe for the sinnes of men Iohn 19. 11. 3. Aaron and his sonnes must put their hands on the head of the calfe verse 10 not onely to confesse they were worthy to die for their own sinnes but to professe also that the death which they deserved was by the death of the Messiah the high Priest of the new Testament removed off them and transferred upon the beast And not onely the imputation of our sinnes upon Christ but also is signified that wee must lay our hand by a true faith upon Christ our head if we expect any comfort from his death and passion 4. The calfe must be killed before the Lord at the doore of the Tabernacle ver 11 signifying both the death and crucifying of Christ as also the fruit of it by the place That by his death as by a doore an entry is made for us into the Church both
the blood of this red cow he leads us to the blood of Christ saying If the blood of bulls and goats and the ashes of an heifer sprinkling them that are uncleane sanctifieth as touching the purifying of the flesh how much more shall the blood of Christ purge your conscience from dead workes wherein he not onely compareth but infinitely advanceth the truth above the type For 1. that was symbolicall and figurative this spirituall and substantiall 2. that was externall and temporary this internall and eternall 3. that onely a purifying of the flesh this of the Spirit and conscience 4. that cleansed from legall and bodily pollution this from morall called dead works 1. because they proceed from death of sinne 2. because they lead to eternall death For the explaining of this ordinance consider foure things 1. whence the Cow must be 2. the properties or qualities 3. the actions about her 4. the use and end of it I. All the congregation must bring an heifer to Moses out of the heard 1. All the congregation for not one in the congregation but needs a meanes of purging 2. This meanes must be a Cow not an Oxe or Bull. The imbecillity of the sexe noteth the great humility of our Lord Jesus who being the mighty Lion of the tribe of Judah would so abase and weaken himselfe for our sakes 3. They must take her from the heard so our cleanser must be taken from among our selves being true and perfect man taking our nature and our flesh yea our infirmities as the weak sexe importeth in all things save sinne like unto us II. The properties required in this Cow are foure 1. She must be an heifer in her youth and strength Christ offers himselfe and must be taken for a sacrifice in the flower of his strength at three and thirty yeares He offers his best gifts and dyes in his strength and so his offering was more free and acceptable And wee also should offer up our youth strength best times and gifts to Jesus Christ who offered himselfe in his best strength to death for us 2. The Cow must be red Signifying 1. the truth of Christs humane nature being of the same red earth that the first Adams body was 2. the grievousnesse of sinne which he was to undertake and the scarlet staine of it 3. the bitter and bloody passion of Christ and his cruell death The red skin of the Cow resembled the red garments of Christ all besprinkled 1. With his owne blood 2. with the blood of his conquered enemies 3. presented unto his father like the coat of Ioseph all stained with blood 3. The Cow must be without spot or blemish to signifie the purity of our Lord Iesus in whom was never any spot or staine of sinne Though he was contented to be counted a sinner yet he was no sinner And though he had sinne on himselfe he had none in himselfe as the Cow was slain for sin not being sinfull Christ was ruddy through his passion yet most white and spotlesse by his most perfect and absolute righteousnesse She must be without yoke on which never yoke came signifying 1. that Christ not necessarily but voluntarily tooke our nature that he might free us from our yoke 2. his absolute freedome from all the yoke of sinne farther then he voluntarily undertooke the burthen of it 3. that he was never subject to the yoke of humane precepts and commandement being the Law-giver to prescribe Lawes to all not to receive Lawes from any 4. that none could compell him to suffer for sinne but his whole obedience active and passive was a freewill offering hee having power to lay downe his life and to take it up againe 5. he was more free from the yoke then any red heifer could be She indeed must be free in her selfe he not onely free in himselfe but he must free all beleevers from the yoke whom the sonne sets free they are free indeed III. The actions about the Cow were five ver 5. 1. Action 1. The congregation must deliver the Cow to be slaine so was Christ delivered to be slaine by the whole body of the Iews 2. She must not be delivered to Aaron but to Eleazer his successor signifying that the death of Christ serveth all the successions and ages of the Church and must be taught by the ministers of all ages 2. Action She must be led out of the Camp and there burnt whole to ashes her skin flesh blood and dung ver 5. Signifying 1. that Christ must be led out of the gate of Ierusalem to suffer Heb. 13. and there 2. must be crucified by which he was made a whole burnt offering 3. that whole Christ is our comfort his flesh our meate his blood our drinke yea the very base dung of those contumelies cast upon him were a part of his sacrifice offered up in the fire of his passion for us to sweeten and sanctifie ours 3. Action Eleazer must take of the blood with his finger and sprinkle towards the foreside of the Tabernacle of the assembly seven times ver 4. Signifying 1. the purging of us by the blood of Christ sprinkled on the conscience 2. that Christs death profits none to whom it is not specially applyed for the Cowes blood must be not shed onely but sprinkled 3. that onely the people and congregation of God have benefit of the death and blood of Christ for it was sprinkled directly before the Tabernacle 4. the seven times sprinkling noteth 1. that that one oblation hath vertue and merit enough 2. the perfection of justification 3. the need of often application of Christs death 4. the duration of it to all ages 4. Action She must bee burnt with Cedar wood scarlet lace and hysope all which must be cast into the fire with her ver 6. signifying 1. three things in Christ. 1. the Cedar of uncorrupt life 2. the scarlet of fervent love to mankinde 3. the hysope of savoury obedience in all things to his father all which were in all his sufferings and fire of his passion sweetning it 2. they noted three things arising from Christs sufferings 1. immortality signified by the Cedar which is not subject to putrefaction 2. the scarlet the merit of his blood applyed to justification 3. the hysope of mortification healing our corruptions as hysope hath an healing quality All these three properly arise from the passion of Christ. 5. Action A cleane person must gather the ashes of the heifer and lay them without the Campe in a clean place ver 9. signifying 1. the buriall of Christ in a cleane and new tombe wherein never man lay a cleane place never used before 2. that the merit of Christs death is ever laid before God in the highest and holiest heavens 3. the Christians account of Christs merit and passion who layeth them up as his chiefe treasure in the cleane place of a pure heart and conscience an onely fit closet to keep the mystery
given to the Sonne to have life in himselfe Ioh. 6. 35. I am that bread of life 2. That Manna not having life in it selfe cannot give to others what it selfe hath not it could onely preserve life given of God But this can conuey and give life to others Ioh. 6. 33. The bread of God is he which commeth downe from heaven and giveth life unto the world 3. That Manna preserved onely naturall and temporall life as other bread but this preserves spirituall and eternall life in the soule and inward man 4. That manna could not preserve this temporall life for ever Ioh. 6. 49. Your father did eate Manna in the wildernesse and are dead nay it could not keepe them from hunger above one day to an end But this bread once tasted makes a man live for ever hee shall not die vers 50. yea he shall never hunger more vers 35. 5. If a man were dead that manna could not raise him againe to life but this raiseth dead to life as Lazarus which all the food physicke and meanes on earth cannot doe Iob. 11. 25. He that beleeveth in me though hee were dead yet shall hee liue 6. That manna did corrupt it melted daily when the Sunne arose it lasted not beyond a day it continued not beyond the wildernesse and that small portion which the Lord reserved in the Holy 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 feare of danger nor onely lasts in this journey through our wildernesse but is the sweetest and most delicious in our Cannan when hee shall bee food physick raiment delight and all in all to all the Saints and sonnes of God Sect. IV. Now to application I. To note in God foure things 1. Patience and love 2. Watchfulnesse and care 3. Bountifulnesse and benificence 4. Wisedome and judgement And all these to his Church both Jewish and Christian and to all the Israel of God Legall and Evangelicall Every one of these affordeth us speciall matter of instruction I. His grace and patience appeares in the time of his giving both the typicall and the true manna from heaven Then hee pleased to give the manna to Israel 1. When Israel had great need of Gods helpe and had no power to helpe themselves when they were even ready to starve Even so when the Church was in extreme need of Christ and altogether helplesse in herself 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 looke for nothing but fire from heaven hee 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 hee will still the frowardnesse of his first borne rather with the breast then with the rod Even so when by our hatefull sinnes of many sorts wee 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 then the honey combe which one gift sweetneth all blessings which else had beene 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 deale thus with his enemy but hee that hath an Ocean of mercy Which the same Apostle in the same Chapter ver 8 leadeth us unto where hee magnifieth and heightneth Gods love unto us that while wee were yet sinners Christ died for us yea while we were yet enemies ver 10. he sent us this manna by whom he reconciled himselfe unto us Let this consideration be of use 1. To stirre up in us a fervent love of God who loved us with a pitifull love when wee were in so pitifull a case as also with so seasonable love when our extreme 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 containe 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 Matt. 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 hee please to reserve love for us while wee 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 bee and how constant For doth hee not cast us off when wee are enemies and deserve hatred and will hee ever cast off those whom he thus loveth This love shall be stronger then 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 sleepe ever watchfull 2. because hee is a tender father and Israel is his sonne and first borne A carefull father is waking for his childs good while it sleeps and takes no care In like maner hath this watchfull eye kept it selfe waking from the beginning of the world till this day How did it watch over Abraham and all his beleeving posterity whilest he and we were all in the night of sinne and death And whilest wee were in a dead sleepe how carefully did hee 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. In the spirituall worship of beleevers both in the old and new Testament 5. In the blessed incarnation and appearance of the truth it selfe who rose as a glorious sunne of righteousnesse but as it were at midnight when the world lay in such palpable darkenesse as was thicker then the darkenesse of Aegypt as manna fell in the night and was readier for them every morning then they were for it Apply this observation for thy particular comfort If thou beest an Israelite no night shall befall thee nor sleep in any
to the excellency of meanes but by weake and unlikely meanes effects his great works And therefore that which had no power of cure in it selfe must cure and heale that the worke may be knowen 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 bee led by faith vnto the Messiah who onely could cure them 3. Though it was of brasse yet it was strong and signified Jesus Christ how weake soever in mens eyes yet was hee first the mighty and strong God secondly powerfull 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 Reuel 1. 15. 4. Being of brasse as it was strong so was it shining and bright signifying Christ in respect of his divine and eternall generation truely shining and glorious Hee 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 Revel 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 vailed by his flesh and humility as we the Israel of God might behold it yea approch it and fetch our salvation and happinesse from it 2. It resembled Christ in the forme for the forme was of a serpent First a serpent is of an hatefull and contemptible shape and appearance so was Christ in his owne habite Isai. 53. a despised man a worme rather then a man men saw no beauty in him but hid their eyes Secondly the serpent was accursed of God So Christ lay under the curse of sinne for us Gal. 3. 13. Thirdly that was but like a serpent in the forme of a serpent not a serpent it had onely the shape not the life sting nor poison of a serpent So Jesus Christ was the similitude of sinfull flesh but no sinner No venim or poison of sinne was found in him neither in his nature nor actions Rom. 8. 3. hee was in the similitude of sinfull flesh as that of a serpent but without all sting or spot of sinne The third thing in the appointment is the end or use of the serpent It must bee 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 bee lifted up So Christs crucifying is called an exaltation from the earth Ioh. 12. 32. 2. Both must be exalted upon wood the Pole a type of the Crosse of Christ. 3. Both among the Jews 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 soule one frees from corporall death the other from spirituall and eternall 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 soule So our Saviour Christ himselfe expoundeth it Ioh. 3. As the brasen Serpent was lift up so shall the son of man that whosoever beleeveth in him c. That which Moses calls looking on the type Christ calls beleeving in himselfe the truth Which if the Lord had not purposed to expresse he could as easily have remooved the Serpents as appointed the making of another and as easily have healed them by his word as by this signe but hereby affords them a double mercy and cure one of the body by the signe another of their soules by the thing and truth thereby signifyed III. From this application followes a saving effect The Israelite by looking lived and received present ease with freedome from paine and poyson So the beleever looking on Christ by the eye of faith hath an heavenly life restored present ease from the paine of a guilty and accusing conscience freedome from the poyson of sinne both the guilt and staine of it But herein the truth is advanced above the type 1. That brazen Serpent had not power in it selfe to cure this hath power in it selfe 2. Whereas they were cured to dye againe beleevers attaine a sound cure never to dye more Ioh. 11. 26. 3. Whereas that did not alwaies retaâ—â—e the vertue of curing our brazen Serpent doth ever retaiâ—e power and vertue for the salvation of beleevers looking towards him to the end of the world 4. Wheras this brasen Serpent now a remedy against poyson was after turned to poyson the Israelites in Hezekiahs time which made him stampe it to powder our brazen Serpent ever remaineth the soveraigne and healing God as unchangeable in his goodnesse as hee is in his most holy and divine nature 5. That remained a great while about seaven hundred and threescore yeares but after was defaced and destroyed Our brazen Serpent can never bee defaced or destroyed but abides the Saviour of sinners to all eternity Oh now what a sweet Sermon doth this one type containe of the whole summe and marrow of the Gospell 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 wee can bee saved Sect. 3. I. Note What weake 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 counsell and ordinance of God in healing thus his people 1. Could a Serpent of brasse a shape only more heale then hurt them 2. Could a dead Serpent prevaile against so many living and fiery Serpents 3. Shall not this shape and image of a Serpent be so much as touched or applyed to the wound but the sight of it onely a farre off cure a mortall wound really inflicted How inconceivable is this to humane reason which perhaps would count it foolish and ridiculous But the Lord though he might by many other more mighty and likely meanes will by no other meanes effect their deliverance He that brought in the Serpents could as easily have remooved them if not that yet he might have hindered them from biting them or hee might powerfully of the same poyson have made a remedy but he chooseth most unlikely meanes Qu.
live by faith and die in faith as the Saints in former ages have done for our imitation 3. We must hold on this expectation on our Serpent as the Israelites did till they were perfectly cured And because we can never bee perfectly cured in this life but onely in part wee must still looke up to Jesus the Author and finisher of our faith till we be fully and perfectly healed Hence it is that the Lord will never have this Brazen Serpent taken downe as the other was after a short time but hath appointed the Ministery to lift him up and hold him perpetually before our eyes so long as wee are here below and enjoyned us the constant use of it all the while wee are in this wildernesse which were needlesse if we had once attained our perfect cure This is a strong motive to hold our eyes fast fixed upon Jesus Christ till we come to enjoy him as he is when all Ministery shall cease and the Lamb shall be all in all Sect. VIII From this so excellent a figure ariseth a bright Sunne of light and comfort for all the faithfull 1. The Israelite that could looke to the serpent if his eye were never so tender weake or dimme yet was cured Thou that art the weakest beleever bee comforted thy weake faith shall save thee thy smoking flaxe shall not be quenched but cleared to farther brightnesse Thy weake hand shall bee able to receive and hold the gift of righteousnesse and eternall life It is not the greatnesse of thy faith that saves thee but the truth of it Yet with this caution If it be true it will strive to encrease And if there bee so much comfort in weake faith how much is there in strong 2. The Israelite stung never so often if so often hee did looke on the serpent so often hee was cured Oh singular comfort Thou that renewest thy sinnes every day and every day goest over the same frailties renew also thy faith daily and thy repentance and thou art safe That brazen serpent lost his vertue of healing but our Brazen Serpent never loseth his If thou sinnest seventy times seven times and so many times returnest by faith in Christ and say It repents mee by this looking upon the brazen serpent all those wounds shall be cured Yet with this caution That as he had been a madd Israelite who because there was a serpent set up to cure him would therefore runne of purpose among serpents to be stung by them So is hee no lesse witâ—esse a Christian who therefore willingly makes his sinne abound because grace hath abounded A madd man he is that will therefore breake his head or wound his members because he hath a soveraigne plaister by him 3. The Israelites stung never so deadly never so desperately never so long wounded yet looking on the serpent were cured If thy sinnes bee as redd as scarlet and never so great if in thy sense some one of them deserve a thousand hells and the guilt of it or them rings continually in the eares of thy conscience frighted with feares of hell and death if thy sinnes bee festered and of long continuance Now come to the Brazen Serpent Never was any Israelite that could looke on the serpent sent away uncured But there is ten thousand times more vertue in Jesus Christ then in ten millions of brazen serpents onely looke on this Serpent by the eye of faith turne from all thy sinnes and be saved 4. The Israelites looking on the serpent brought present cure and ease and they went away rejoycing If thou beleevest in Jesus Christ thou art perfectly cured As Christ was wont to say to his patients so I say to thee Goe in peace Thy faith hath made thee whole Onely this grace can quiet the heart distressed and can keepe it from sinking as once it did Peter Mat. 14. 29. In this is the beginning and accomplishment of thy happinesse The converted Gaoler went away rejoycing that he his house beleeved Act. 16. 34. Now if one sight of faith in this our absence from Christ bee so joyfull a thing what shall the â—ight of fruition doe in his presence 5. The Israelites having once the brazen serpent cared not for the fiery serpents They might sting them now but not much hurt them they might now poison them but not kill them So the beleever looking to the true Brazen Serpent may triumph over the old Serpent and all the serpentine seed and say as the Apostle teacheth 1. Cor. 15. 55. Oh sinne where is thy sting oh hell where is thy victory Nay Thanks bee to God who hath given us victory by our Lord Iesus Christ. Great was the power of the Israelites looking upon that serpent for when the fiery serpents were present it made them powerlesse and not hurtfull Greater is the power of faith in the Lord Jesus which though our sinnes in themselves are most venemous and poisonfull stings and such as wee cannot be rid of them yet it so blunts them and makes them so powerlesse that they kill us not Nay that they hurt us not nay more that they helpe us and make us better more humble more wise more watchfull Thus our good God who out of the most infinite curse of Christ his Sonne on the Crosse brought forth to us the most infinite blessing which fills heaven and earth doth out of our cursed sinnes bring forth his owne glory joyned with our greatest good For which as for all other his unspeakable mercies unto us be praise given in all Churches and from henceforth to all eternities Amen FINIS I. Lambert Martyr Epist. ad Romanos Col. 3. 11â— Rom. 10. 4. Cont. Iul. 9. Do cibis Iud. cap. 5. Cont. Faust. Advers Iud. Heb. 13. 8. John 14. 6. Heb. 1â— 2. Eph. 4. 5. M. Min. Fel. Octav. Rom. 11. 26. Ludov. Caâ—retus 1553. Christ the truth of legall shadows Introduction to this Treatise Sacramenta sunt muâ—ata non fides Aug. God appointed a multitude of ceremonies to the â—ewes for 5. reasons Velata sunt ista donec aspiraret dies removerentur umbâ—â—e Aâ—g Grace in the new Testament specially how Ceremonies called shadows for 4. reasons Non ex opere opâ—ato Vse of them to the Jews Gods wisdome in appointing them The generall division of this Treatise Adam a type of Christ in foure things Vterque ad imaginem Dei conditus uterque Deo charissimus Primus ecclesiae doctor audiens immediate a Deo quae ecclesiae eraÌ„t proponenda ita Christus Vse 1. The Ministery â—everend for antiquity Antiquity of the doctrine of free grace Quod antiquissiâ—â—um verissimuÌ„ Tertul. Seeke life by Christs death 2. Cor. 4. 6. Get into Christ the second Adam as thou art surely of the first Motives 1. Cor. 1. 30. Noah a type of Christ in seven respects Differences betweene Christs and Noahs righteousnesse Christus iam perfectus Noah currâ—ns ad perfectionâ—m August Noahs Arke and Christs 6.
resemblances Sacrifice of testification and of satisfaction Mat. 3. 16. Vse 1. Preserve integrity in the worst times Math. 5. 16. Sinnes which are signes of Judgement approaching Matth. 24. 38. 2. Pet. 3. 20. Comfort to bee had in Christ our Noah Psal. 46. 2. Arca tandem ex diâ—uvio liberata sic Ecclesia Arca cessante diluvio in mâ—nte requievâ—t Ecclesia mundi fluctibus ceâ—â—antibus in câ—eleâ—â—imente Melchizedek a type of Christ in 4. respects Peace by Christ most excellent Hebr. 7. Heb. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 1. 11. Melchizedek quoad Scripturam Christus quoad naturam Ego reficiam vos Preheminence of Christs Priesthood above Aarons Psal. 110. 4. Vse 1. Christ greater then Abraham Vse 2. Comfort by Christ our Melchizedek Magnum in 〈◊〉 habemus patronum Vse 3. We are blessed by our Melchizedek Vse 4. By our Melchizedek the Church abides for ever Vse 5. Excellency of Christs Priesthood above the Leviticall Sin not to be accounted 〈◊〉 whâ—se sacrifice is so costly Isaac a type of Christ in five respects 1. Et Isaac Christus erat aries Christus erat Isaac sibi â—igna portabat Christus cruceâ— propriaâ— baâ—ulabaâ— Pro Isaac aries c. Aug. Act. 2. 4. Cerva matutina Ob molis magnitudinem Ob peccatorum molem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Similitude of Rebekahs marriage and the Churches How Christ meets his Church Vse 1. A patterne of obedience Non ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic Christus tantuÌ„ tamen quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two rules for our obedience Vse 2. A type of our resurrection Vse 3. Matter of sweet consolation Vse 4. Looke for help though the case be desperate Luke 24. Genâ— 22. Deus providebit Ioseph a type of Christ 4. wayes Gen. 30. 24. Luke 1. 28. Decâ—rus facie pulcâ—rior mente Gen. 41. 38. Gen. 49. 22. Isai. 53. 10. Gen. 37. 15. Gen. 41 42. Joh. 6. 37. Gen. 45. 24. Vse 1. No newes for good men to be hated for their excellency Vse 2. All sufferings of the godly come of God Ordained by him Ordered and how Vse 3. Comfort by Christ our Joseph manifold Vse 4. Do to Christ as Iosephs brethren to him Moses a type of Christ 4. waies Similes non pares Office of Moses and of Christ. Execution faithfull for matter and manner Non redemptionis sed relationis Dum extendebat manus Moses prae se â—erebat typum eius qui crucifixus est pro nobis nam Quemadmodum servo extendente manus ce cidit Amaâ—â—ch ita cum dominus manus extendit dissoluta est acies diabel Theodoret. in Exod. Suffering of Moses and of Christ. Actions of Moses and of Christ. Vse 1. Our doctrine is of God Vse 2. Bee faithfull in doing thy office Vse 3. Shew faith in the fruit of it Vse 4. Assurance of our resurrection Ioshua a type of Christ 5. wayes Saviours Calling Miracles Valour Vterque magnus miraculis magnus triumphis Ambr. de offic lib. 2. cap. 20. Moses non pugnat cum Amalecitis sed Ioshua Exod. 17. 10. sig quod non lex nos ab hostibus libeâ—â—et sed Iesus Christus Actions Vse 1. A fearefull thing to be an enemy of the Church Vicisti Galilaee Qui non faciunt Dei voluntatem de iis fit Dei voluntas Vse 2. Comfort in our salvation accomplishâ—d Vse 3. Duties we 〈◊〉 to Christ our Ioshua Vse 4. Conditions to be observed in going to heaven Vincenâ—i dabo Rev. 2. Sampson a type in 4. respects Conception Nazarite Growth in Spirit Actions Christianorum processit extmen instar aepum August ser. 107 de temp Sufferings Stratagems and victories Vse 1. Judge none by outward calamities Or inward Psal. 73. 15. 22. 1. Vse 2. Strange means used by God for the Churches good Vse 3. Our victory stands in patience and passion Illic qui caedit superat hic qui caeditur perfert Illic qui vicissim ferit hic qui alteri maxillam praebet non in ultione led patientia victoria ponderatur Vse 4. Fourefold comfort to Gods people Christ a mightier and better Deliverer then Sampson in six things Psal. 37. 3. Vse 5. In Gods cause contemne greatest perill Injussu Dei privato assectu And prepare for death approaching Five things specified in which David was a type of Christ. 1. Person 2. Calling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 18. 44. Foure graces wherein David and Christ excelled Confilium sine fortitudine magnanimitate iâ—e Sanctification eminent in Christ 3. wayes 3. Warres Followers Enemies open and secret Victories 4. Kingdome Entrance Psal. 118. 22. Administration Eternity Ps. 132. 12. 18. 49. 5. Office Propheticall and Priestly 1. Math. 5. and 6. and 7. Vse 1. Enter upon no office without assistance of the Spirit A note of it Rom. 8. 9. Vse 2. Christ the true King of the Church And 9. waies more excellent then David 1. Originall Vnction Titles Rexregâ— Dominus dominantium Scepters Rev. 19. 15. State Absolutenesse Prov. 8. 15. Iustice. Exallegatis probatis Meanes of upholding it 2. Cor. 10. 4. Things to be attained Rom. 14. 17. QuidregiuÌ„ vides videsne coronam aliaÌ„ quaÌ„ spineaÌ„ sceptum aliud quam clavos aliaÌ„ purpuram quam sanguinem aliuÌ„ thronuÌ„ quaÌ„ cruceÌ„ alios ministros quaÌ„ carnifices Vse 3. How God brings his servants to honour Vâ—per angusta ad cugustuÌ„ per spinas ad rosas per motuÌ„ ad quieteÌ„ per procellas ad portuÌ„ per virtuâ—eÌ„ ad gloriaÌ„ per arma ad triumphuÌ„ per bella ad paceÌ„ per cruâ—eÌ„ ad câ—luÌ„ contendamus Vse 4. Church ever pestered with homebred enemies Cant. 4. 8. Comfort to the Church in 3. things 1. Cor. 15. 27. Mat. 28. 20. Six things wherein Salomon typified Christ. Person Pacisicus Isay 9. 6. Luke 1. 74. Wisdome Christ greater then Salomon in wisdome 5. things Joh. 7. 46. Royall glory In Christ farre greater and better Revel 19. 12. In templo 1. aedificando 2. dedicando 3. constituendo Structure Joh. 14. 23. 1 Peter 2. 5. Jer. 23. 29. Isay 28. 16. Dedication Iohn 17. Order set Administration of Iustice. Salomons Throne sixe things opened Premio paena Vse 1. Duties to Christ our Salomon 1 Heare him 2. Wait on him and thinke thy selfe therein happy Vse 2. Fourefold comfort in our Salomon Foure things delivered in which Jenaâ— was a type Name and office Kind of death Egosum Manner And fruit Buriall Matt. 12. 40. Resurrection Vse 1. Repent at the Ministery of his servants Motives Christ a farre more excellent Preacher Vse 2. Vocation of the Gentiles Rom. 9. 6. Vse 3. Our resurrection assured to us Vse 4. Power and wisdome of God to bee admired Vse 5. Terror of sin even in Gods owne children And comfort Vhiputabatur interitus ibi custodia Foure rankes of sanctified ones under the Law The first born types in foure respects Exrationâ— Communis
cleansed from sinne What is to be done before this cure And what afterward Luke 17. Vse of legall ceremonies Fitnesse to the Jews nature Ends of ordaining them Substantiall things pointing at Christ. Sacraments and Sacrifices Differences What Sacraments are in generall Word and Sacraments goe together Sacraments ordinary and extraordinary Antitypes Definition of Circumcision expounded in parts 1. Mandaâ—o 2. Promisso Circumcision a figure of Christ Rom. 4. 11. How a seale of righteousnesse As every Sacrament is likewise Three things foreshewed Rom. 15. 8. Demonstrates wound cure How Christ cures us Vse 1. Be humbled for naturall corruption And for imperfections of grace Vse 2. Be circumcised spiritually Col. 2. 11. What the Evangelicall circumcision is Difference from legall circumcision Nascentium Renascentium Qui signum destruxit veritatem induxit Notes of inward and spirituall circumcision Speciall parts to be circumcised True mortification is painfull Motives to get the spirituall Circumcision 1. Sam. 17. Paschall Lamb a type in the choice Christ a Lamb. Denominatione Qualificatione Adumbratione Choice Christum fuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amici pariter inimici testati sunt Perfection of Christ. His excellency Christus in medio aetatis flore immolatus cuius conditionis rationem vid. Iun. in Exod. 12. Paschall Lamb a type in the preparation Where 6. Observations Christ two waies set apart to bee a Mediator The time of his Ministery and passion ordered Quia Dominus decima die eiusdeÌ„ mensis hoe est ante quinque dies paschae in Civitatem in qua pateretuâ— erat ingressurus Anselm in Math. 21. Christ must die a violent death How from the beginning of the world Semel actu semper sructu The time of Christs death noted Iewes division of the day into 4. parts Paschall Lamb a type in effusion of blood Actions The preciousnesse of Christs blood Blood of Christ sprinkled or applied Faith resembled by hyssope how Hyssopus fides est Augan 4. Num. 33. Herba humilis Radicibus â—aerens in petra Purgans sanans Praecaeteris recipiendo aspergendo liquori valde apta Vse 1. Christs blood to be highly prized How Precious things procured by it On earth In heaven Vse 2. Profane not the blood of Christ. How that may be done Tu per Thomae sanguinem quem pro te impendit c. Mat. 25. 40. Paschal Lamb a type in the eating 5. Conditions Time Place Manner common to all Passeovers Vt accedat verbii ad elementum Measure of eating it Fides est una Copulativa Paschall lamb a type of Christ in the benefits Vse 1. Danger of the soule and how it is to be avoyded Vse 2. Directions for receiving the holy Communion Matt. 22. 13. Similitude of purging out leaven and sin Entire purging of the soule Eccles. 5. 1. Esay 19. 18. Sursum cordâ— Whole Christ must be received Notes 1 Popish abuses taxed And how we may receive whole Christ. Cloud and fire types ground What Cloud it was 4. constant miracles to Israel in the wildernesse How it differed from other clouds Nubes Iehovae What was the use of it Numb 14. 14. How it was a type of Christ. Mat. 17. 5. Vse 1. Comfort by Christ as our guide Vse 2. Confidence and security by Christ. Vse 3. Notes of them that receive comfort by this Pillar And how this comfort is to be esteemed Vse 4. Mercy and justice met in this type Matt. 17. 5 6. Vse 5. Follow Christ as a guide And how Red sea a type of Christ. Miracles in the miraculous dividing of it Psal. 106. 9. How signified Christ. In three conclusions Segmenâ—a Benefits sealed up by baptisme Vse 1. Obserue the power of God Vse 2. The way to heaven filled with difficulties And why Vse 3. Many comforts by this great work of God Vse 4. Duty of them that will enioy these comforts Manna a type of Christ. Matters of resemblance Sixe qualities of Manna Dominus Iesus ipse conviva convivium ipse comedens qui comeditur Ieron Ep. ad Hedibiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quantity of Manna figuratiâ—e in 4. things Three things in the Iews gathering Hab. 2. 4. Non suscipit magis minus Their use of it Why Manna putrified if reserved Matt. 44. Christ infinitely better then Manna Vse in respect of God Gods patience and love to be noted And how it should work in us Gods watchfulnesse and care over his Church to be noted Comfort thereby Instances 1. Gods bounty toward his Church to be noted Gods wisdome in ministring to his Church to be noted Manna why given daily Why not on the Sabbath day Measure thy desires in naturall things How to know Gods measure Vse in respect of our selves Man of himselfe senselesse of the things of Iesus Christ. Reason 1. Application Eph. 5. 8. Our duties in respect of this Manna Hunger and thirst for Christ. Motives Take paines for him Motives Observe times and places to meet with Christ. Apply and feed on Christ. And how this may be Be never weary of this Manna Ioh. 5. 35. Motives Prize and magnify this Manna Water out of the Rock a type The fact it selfe The thing ours as well as theirs reasons Propter miraculosum effectum propter futuri signum Aquin. Non per substantiam sed per significantiam The Rock a type in three respects In nature fiue resemblances In respect of the waters issuing forth Three things In the manner of obtaining it 5. resemblances How the Rock followed the Iewes 1 Cor. 10. 7. Petra consequeÌ„te eos 1 sequente vel satisfaciente eorum voluntati Aquin. Veritatem sequeÌ„tem significante Aquin. Vses in respect of God Christ ever present with his Church Our dutie by vertue thereof An almighty power in Christ for his Church Our dutie Gods mercy to his people admirable Vses in respect of our selves See the fountaine of grace opened Farre better then that in the wildernesse 7. waies Doe as Israel at the Rock Thirst for Christ. Conditions Continue â—â—ll this thirst Rules Have recourse to Christ. Motives Quench thy thirst and be satisfied Three motives Rom. 14. 17. Means to get water out of this rock Hindrances Helpes The brazen serpent a type of christ The disease of Israel at this time The occasion of it Which leadeth to Gods justice And the equity of it And teacheth not to be weary of manna The kind of it Why serpents The devill so termed why Why fiery serpents Why fiery serpents Why stinging serpents Temptations called fiery darts why The mortall effect of it Observations The remedy of that disease God appoints the meanes of health to soule and body A brazen serpent not golden five reasons Ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gloriae Dei Serpents forme notes Christ how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 End and use of it what to us Application of the remedy The saving effect By Christ farre more excellent Observation 1. God helps his people by weak unlikely and contrary meanes And why he doth so 1. VerbuÌ„ Iussionis 2. VerbuÌ„ Promissionis Examples Vsefull to us in these times Grounds for faith in these troubles of the Churches 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kingdome of Antichrist how fit for destruction Observation 1. The eye of faith must shut the eye of reason Without which 4. things cannot be obtained 1. The true knowledge of divine things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Faith as in six particulars Matt. 27. 46. 3. Obedience which God will accept 4. Heaven and the glory thereof Vse 1. Beleeve the word absolutely Vse 2. Pray for eye-salve and what it is Vse 3. Captivate thy owne reason wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Motives Ridiculous instance of Popish obedience to Sâ—periouâ—s Mans reason the mother of heâ—esies Instance in the Papists Proved in parts And in the whole Natural reason an enemie to the power of godlinesse Instances 1. Observation 3. What is to bee done to bee cured spiritually Wee must see our selves stung and wounded As with deadly poyson in 4. thiâ—gs Come for couÌ„sell to spirituall physitians Confesse special sinnes Go wholly out of thy selfe and all creatures I. Lambert Looke onely unto Christ. Two waies 1. Ratione Ligni 2. Ratione Regm gratiae gloriae How this looking cures us By faith Act. 16. 31. And how by faith Marks of one cured by looking to Christ. Foure qualities of the eye that looks to him Motives to look up to our Serpent Rom. 4. 11. Gal. 6. 10. Heb. 12. 2. Vse of comfort in 5. particulars