and then no man shall escape but shall bee delt with without partiality or any corrupt respect according as mens workes haue beene either good or euill and therefore it behâ—ues vs that are in this world but as sâ—iourners for a time to spend our daies in all carefullnesse and godly feare 3. A third reason may be taken from the consideration of our redemption which hath many important motiâ—es in it For it cannot be but yee all know that your misery by nature was so great that yee could not be ransomed if all the treasures of gold and siluer in the world had beene giuen for you and when you were redeemed a cheefe respect was had to the freeing of you from the viciousnesse of your conuersation in which vainely yee spent your times and which corruption in many things yee sucked in from the sinfull examples and precepts and ill education of your Parents and ancestors But especially if yee consider what a matchles price was giuen for your ransome euen the precious blood of Christ who as a most absolute sacrifice for our sinnes was without all fault of nature or life and so the full substance of all the ceremoniall sacrifices and in particular was the true lambe without blemish or spot that makes attonement for the sinnes of the world And the rather if yee consider that from all eternity God had ordained that Christ should dye for you and when the fullnâ—sse of time came that God was to reueale his Some as the Sauiour of the world he shewed him â—n the flesh and caused him to be preached vnto you and for your sakes with farre more euidence and clearenesse then in former ages To you and for your sakes I say that doe constantly put your trust in Gods mercy through his merits that God that to shew he was fully paid the vttermost fâ—rthing of our debts came to the prison doore and let him out which he did when he raised him from the dead and besides exalted him to wonderfull glory when he ascended vp into heauen that so for the time to come you might beleeue and trust vpon Gods goodnesse and fauour to you without all feare or doubting 4. And the rather in the fourth place should you bee carefull of the former exhortation if you consider your relation to the godly to whom yee are brethren For seeing that by the spirit of God your soules are purified from the leprosie of inward eâ—ills by the holy course you haue held in câ—ensing your hearts of those euills which might hinder your internall sanctification in that obedience you yeeld to the truth of God and â—nasmuch as the end of all this reformation was that there might be a holy communion and affection without hypocrisie and dissembling among such as feare God who are all the children of one Father therefore see to it by any meanes that yee order your liues and hearts so that you may loue one another both with ardent affection and pure and sincere hearts which you neuer doe vnlesse you girde vp the loynes of your mindes and liue soberly and be setled in the assurance that yee shall altogether one day raigne in heauen 5. And fiftly the immortalitie of your soules should perswade with you you were made new men not as you were made men by a naturall propagation but inspired with a life that should neuer cease hauing the seede of this eternall life cast into your hearts by the word of God which in it selfe and by effect in you liueth and abideth for euer 6. And lastly if you consider the mortalitie of your bodies All in a mans outward estate is but vaine and transitory the bodies of all men are but as the grasse which is to day and to morrow is cut downe and cast into the ouen Man is quickly and suddenly gone nor is the glory of mens outward 〈◊〉 better then their bodies For all the riches pleasures c of this life in which men glory most they are but as the flower of grasse His body withereth like the grasse decaying in a short time till hee haue nothing left but the very roote of life and as for his riches and pleasures they like the flower fall of so as they are neuer recouered againe many times in this life but alwaies in death But on the other side the word of God vpon which men should set their hearts continueth in the efficacie of it in the sense of it and in the fruit of it for euer and that you may not be mistaken this is that word of God which is daily preached vnto you CERTAINE OF the chiefest and choisest things to be noted throughout the whole BOOKE SEauen sorts of men transgresse about the matter of callings pag. 5 Man is a stranger in fiue respects 7 Fourteene things wherein we should be like strangers 8 Of election from what men are elect and how the Elect may bee knowne with eight priuiledges of Gods elect p. 16. 17 Distinctions about praescience 19 Six waies to knâ—w things 20 The doctrine of Gods fore-knowledge serues for consolation twelue wayes pag. 21. 22. and should teach vs seauen things 23. 24 Comâ—orts that arise from the consideration of this that God is our father p. 26. and many instructions 30. 31 Man said to be holy three waies 32 Of the sanctification of the spirit of man the neede of it and wherein it lyes where of the clensing of the spirit from what and how as also of the graces that adorne the spirit 34. 35. 36. 37. 38. 39 Six things in humblenesse of minde 38 Eleuen things wherein a sanctified heart doth reioyce pag. 39 The heart adorned with eight graces 39 The conscience adorned with nine things 41 Six things to be obserued in our obedience 44 The benefits which flow from the blood of Christ. 50 A great part of the 19 of Numbers interpreted about the sprinkling of the blood of the red heiâ—er 53 Of the sprinkling at the Passeouer 59 Of the sprinkling at the ratification of the couenant 60 Of the sprinkling mentioned Leuit. 16. 61 The order of the whole Epistle 81 How God is the God of Christ and how he is his Father where of the eternall generation 84. 85 Of the mercy of Goâ— both in the fountaine and in the streames and how mercy is not an occasion of liberty and what mercy God shewes to the wicked 93. 94 Of the new birth with the lets and signes of it 94 95 96 97 Of hope and the difference betweene a dead hope and a liuing hope in six things 98 99 Of the resurreâ—tion of Christ. 101. 102. 103 Our inheritance in heauen is incorruptible in 4 respects 〈…〉 and withâ—reth not in three respects 106. 107 Where â—eauen is and that it is not euery where and of the 〈◊〉 of heauen aboue all other places 112. 113 A Christian kepâ— with a fiuefold garrison 115 Questions aboâ—t the power of God 117. 118 Faith
sanctified 2 Wherein lieth the sanctification of the spirit of man Our spirits haue great neede to be sanctified 1 By reason of the first sinne they want originall righteousnesse and they are corrupt and infected with a generall leprosie 2 By reason of the steine and vncleanenesse all our actuall sins haue added to the former corruption 3. By reason of the inhabitation of vncleane spirits our spirits haue in them trenches cages fortes and strong holds of Sathan 2 Cor. 10. 4. and therefore had neede to bee cleansed after such foule spirits haue beene there 4 The naturall spirit of man â—rames nothing but euill and that continually this makes God so weary Gen. 6. In particular all the faculties of the spirit of man needâ— sanctification 1 The minde is couered with a vaile wrapped in an vgly mantle of darkenesse distracted with error coupled with a thousand formes of euill thoughts 2 The memory performes no seruice to God it should be Gods Treasurer and Register but no body is in the Office to keepe record 3 The Will is grieuously diseased and with sicknesse so distempered that it will not bee ruled by any not by God not by men not by reason not by religion nor doth it agree with it selfe For man wills not alwaies the same thing 4 The affections out of the first poison of naturall corruption haue such monstrous births of euil that the spirit by them is set out of all order they are compared to beasts Esay 11. To fighting souldiers 1 Pet. 2. 12. To Tyrants making cruell lawes and leading into bondage Rom. 7. 5 The wretched Conscience then which there was once no diuiner thing on earth is now in miserable case For either it is sicke of a Lethargy and sleepes or if it waken it is like a madde Dog or Lion or a Iudge transported with rage It is ignorant without light it is soiled or steined with a thousand sinnes It is impure and exceeding base and without all properties of a diuine Iudge For it is blinde and will be corrupted and will deferre the Assise c. In steed of a throne of iudgement it is thrust into a hole and horrible dungeon of darkenesse where the Sunne of righteousnesse shineth not and there for the most part as if it were still night it lieth obscure and sleepeth And thus of the neede we haue of sanctification in our spirits The sanctification of the spirit lieth in two things 1 In clensing the spirit from sinne 2 In adorning the spirit with graces In the clensing of the spirit consider both from what and how For the first if any aske what 〈◊〉 is in our spirits needes clensing away I answer That besides what hath beene shewed many more particulars may be set out thus There are vile both impieties and vnrighteousnes in our spirits must be done away For impieties There is ignorance error atheisticall thoughts pride hypocrisie inconstancie hardnes of heart and diuision of heart conceitednes vanitie selfâ—-loue hatred of goodnes false feares carnall confidence forgetfulnes doubts vnsetlednes vnbeliefes of all sorts and loue of the world For vnrighteousnes There are euill cares and couetousnes lusts of all sorts hatred malice desire of reuenge anger fretting worldly griefe bitternesse discontentment vaine-glory emulation inordinate affection and euill concupiscence as good as men thinke their hearts and meanings are they may by this taste see how foule their spirits are Now for the second The spirit is clensed from these sins by degrees and to that purpose thâ— spirit of God worketh vseth 8 distinct new qualities which haue not place in the soule but vpon occasion of this seruice against sin And these are 1. Spirituall pouerty or sense of sin and misery 2. Base estimation viz of the world with the pleasures profits and lusts of it Phil 3. 8. Esay 30. 22. 3. Hatred of sinne 4. Shame for sinne Rom 6. 21. 5. Godly sorrow 6. Feare 7. Indignation 8. A purpose and inclination to forsake sinne Thus of the clensing of the spirit The adorning of the spirit followes The spirit of man in sanctification is adorned with holy graces and here I consider of the adorning 1. of the minde 2. of the heart 3. of the conscience The minde is adorned with three things which come new into it 1. The first is a heauenly light 2. The second is humblenes of minde 3. The third is puritie of imaginations 1. This light comes in by the illumination of the spirit setting in the minde a celestiall kinde of knowledge and this stands in two things For first this sanctification breakes open a way and sets at liberty the light of nature which was imprison'd and withheld in vnrighteousnesse and then there is besides infused a new light from aboue and this light hath in it 1. A holy discerning of good and euill truth and falshood by which the minde in a measure discerneth a generall course of auoiding the waies of death and the doctrine of hell 2. A holy inquiry by which the minde aspireth after God and truth and tryeth things that differ 3. Wisdome from aboue by which the minde is caried not onely to a foresight and forecast forâ—the things of the soule and a better life aboue the things of the body and this life but is furnished with certaine seedes of discretion for practise with obseruation of the circumstances of time place persons manner end occasions c. 4. A sacred frame of piety and patterne of godlinesse and truth and this patterne is so communicated to the vnderstanding that it is indelible no dangers sinne or death can euer vtterly abolish it This frame of truth is perfected by degrees 5. There is planted in the minde Gods watch by the light whereof all the waies of the heart and life are ouer-looked 2. The second grace planted in the minde is humblenes of minde 1 Pet 5. 5. and this hath in it 1. A sense of the wants of the soule and life of man 2. A lowly kinde of forecast in all things to glorifie God and profit man accounting it no abasement to serue and please with all readinesse 3. A thankfull acknowledgment of the mercies of God infinitely aboue desert by which a man holds himselfe not worthy of the least of Gods mercies 4. A freedome in matters of opinion from selfe-conceit by which a man attaines to that not to be wise in himselfe or to rely vpon his owne reason or iudgment Thus a man is not high-minded 5. An accounting of others of Gods seruants better then our selues 6. A pronenesse to humiliation for sinne and humilitie in cariage 3. The third thing brought into the minde is puritie of imaginotions holy thoughts by which the minde converseth as it were in heauen already and feedeth vpon the fairest obiects in heauen and earth Proâ— 14. 22. Phil 3. 20. Colos. 3. 1. Thus much of the adorâ—ing of the minde 2. The heart is adorned with
cast vpon him and these were all offred vp and sacrificed in the fire of his passion 16. Vers. 6. Cedar-wood hysop and scarlet are not without their signification The Papists reach high here that cna finde in these three to be meant three persons suffering with Christ By Hyssop should be meant the Virgin Mary and by the Cedar Iohn the Euangelist these two should suffer with him per compassionâ—eâ—ment is by the scarlet should be meant the theefe that suffred with him per compassionem carnis Some thinke that the cedarwood is hope that dwells on high and will not be putrified Hysop is faith a low growing herb that lastens her root vpon the rock scarlet is charity Others vnderstand by the cedar contemplation by the hysop humility by scarlet twise died charity which is twise died viz. on the one side with the loue of God on the other with the loue of our neighbor All these must burne in the Lords passion but I think that hereby may be noted that three things arise out of the passion of Christ 1 the cedar of immortality 2. the hysop oâ— mortification For so the word purge applied to hysop Ps. 51. doth import 3 the scarlet is the bloud of 〈◊〉 which is twise died in that it is twise applyed once for expiation 600. yeers ago then again for iustifiâ—ation of euery particular beleeuer 1â— The impurity of the Priests mentioned verses 7. 8. might prefigure the impuritie of the Iewish Priests till they were washed by conuersion from their sinne in killing Christ of whose conuersion is mentioned Act. 6. But rather hereby may bee gathered as the Apostle doth gather it the great excellencie of Christs Priesthood aboue all those legall Priests For they in their solemnest sacrifices were impure themselues and needed clensing but Christ was not so Heb. 10. Quest. How could the Priests be made vnclean by that which did purifie the people Answ. Vncleanenesse was two waies contracted 1 First by the foulenesse of the things touched and so hee that touched a dead corpse was vncleane 2. Secondly by the vnworthinesse of the man touching and so it was here He must professe himselfe vnworthy to touch so sacred an expiation we had need to take time euen till the euening to humble our soules and bewaile our vnworthinesse of the blood of Christ. 18 Now after the death of the Heifer it is said Verse 9. that a man that is cleane must gather vp the ashes of the Heifer and lay them vp without the Campe in a cleane place This man that is cleane is the Gentile purified by faith For this is after the death of Christ the gathering of the ashes is the applying of the merits of Christ and laying hold of the mysteries of his kingdome The laying vp of the ashes imports the Christians accounts of Christs merits as his chiefe treasure The cleane place is the cleane heart for the merits of Christ belong not to all Gentiles but to such as haue a cleane heart and will keepe the mysterie of faith in a pure conscience Without the Campe notes the natiue condition of the Gentiles who were without the law strangers from the common-wealth of Israel and from the couenant of promise without sacrifices and out of the Synagogue of the Iewes 19 These ashes are kept for the congregation to note that there shall neuer be want of merit to any Christian to any member of the congregation of Christ when he saith it is to make a water of separation it notes what our sinnes bring vpon vs by nature we are separate and cast out of Gods sight and neede the bloud of Christ to recouer vs from our separation This water was made of the ashes of the Heifer and running water to note that after separation to clense vs againe wee must bee sprinkled with a water made of the ashes of Christs merits and the water of the grace of the holy Spirit of God This is the perpetuall way of purification for sinne and in that it must be sprinkled vpon vs with Hissop it notes that wee can haue no comfort either of the merits of Christ or the grace of the spirit without the hissop of true mortification 20 Hee that gathereth the ashes must wash his clothes and be vncleane till the Euen to note that euen the neerer a Christian comes to the merits of Christ the more he is affected with the sense of his owne vncleannesse he that hath the strongest faith doth most wash his clothes yea hee retaines the sense of his vncleannesse till Euen that is till death as some interpret it Thus much of the sprinkling of the bloud of the Heifer In the sprinkling that was vsed about the passouer there are not many things which need expounding The Lambe for the Passouer is Christ the lambe of God the bloud is the bloud of Christ. The sprinkling of the blood is the application of the blood of Christ. The sprinkler is the Minister The hyssop wherewith it is sprinkled is the word of mortification The people are the faithfull The house is the soule of man The doores of the house are the eares eyes and mouth of man The benefit is deliuerance and protection from the destroying Angell In the narration of the sprinkling of bloud vsed at the ratification of the couenant The sense of the most things may be briefly touched The altar vnder the hill is Iesus Christ ready to succour and sanctifie those that are afflicted in spirit with terrors of conscience in the sense of the law giuen on the hill Sinâ— The pillars are the faithfull that stand before and beare witnesse to the comforts expected or felt for the sacrifice of Christ and they are 12. to note out the 12. Tribes in them all the faithfull The young men and the first borne of the children of Israell were types of the Elect in visible Churches borne againe to God his first fruites of the multitude a people consecrated to God as his onely portion These offer to God two kindes of sacrifice the one was the Holocaust or the whole burnt offring euen the dedication of themselues wholy euen of their liues vnto the death for the seruice of God and the practise of godlinesse The other was the peace offrings which were sacrifices of praise and thankesgiuing The bloud was the bloud of Christ. The basons that receiued the bloud are the word and sacraments The Altar sprinkled with bloud is Christ truely suffering and truely retaining in himselfe all sufficiency of merits The other part of the bloud sprinkled on the people notes the application of the merits of Christ to the faithfull and of his graces without diminishing from the fountaine of excellency of merit grace in himselfe The meanes by which it is sprinkled is to bee supplied out of the Heb. 9. 19. viz. the hisoppe of mortification and the scarlet of charity and the Christian loue enflamed with zeale against sinne