supply enough of all grace without labour and gathering when Christ shall be all in all to all Israel gathered unto him Sect. II. Now wee are to consider this miraculous food both in the Jews gathering of it as also in their use of it I. In their gathering are three things the place the time the measure 1. The place where It was about the campe and tents of the Jews in the wildernesse signifying that Christ the heavenly Manna is given to us in this our wildernesse and while we are in this world wee must procure him to our selves or never And farther that his grace is rained downe in the Church and no where else is saving grace ordinarily to bee found Onely the Israel of God enjoy Christ in the meanes his abode is among the tents of shepherds 2. The time of gathering is 1. The weeke day the sixe dayes not the Sabbath for it came not on the Sabbath but as knowing and distinguishing times it would as feed them so teach them namely to rest on the Sabbath day as it did and signified that in that eternall Sabbath wee shall enjoy Manna without meanes and shall eate our fill of that hidden Manna laid up and prepared for the Saints Revel 2. 17. 2. Every day in the weeke to signifie that we must daily feed on Christ and his grace and that wee must daily renew the care of the salvation and sustenance of our soules 3. Every morning of every day early must they gather it the first thing they did To signifie that wee must embrace Christ speedily while the meanes last and offer themselves Christ is worth our first care and his commandement is first to seeke the kingdome of God The foolish virgins sought Oile and Manna too late 3. The measure 1. Every man hath a measure out of the common heape signifying that Christ is the same treasury to poore and rich small and great and every beleever and Israelite hath his portion and measure measured out unto him for he must live by his owne faith and a severed measure of knowledge and sanctification from others 2. Every man hath the same measure There was one measure for all a Gomer for every person So every Christian hath his Gomer and the same measure For although there is difference in the graces of sanctification some being in the higher formes of knowledge some in lower some of little faith some of great faith some whose zeale is as a smoaking flaxe in some a bright flame yet justification by Christ is equall to all and doth not admit a more or a lesse The youngling in grace is as truely and fully justified as the ancient beleever though not so fully sanctified 3. Every man hath a full Gomer a full measure to signifie that in Christ is no want but wee are compleat in him Col. 2. 10. And as the gathering Israelite though he gathered lesse then some other had his Gomer full so hee that hath the weakest grace and weakest faith if true and sound shall attaine the same salvation which the stronger beleever attaines For the same precious faith attaines the same common salvation II. Wee must consider this Manna in the Jews use of it 1. In respect of the dressing It must be ground and baked before it could bee fit food for the Israelites signifying that Jesus Christ must first be ground and broken upon the Crosse and pounded with passion before hee could become a â—it food and Saviour of his Church Every graine of Manna must be ground and broken so must Christ bee broken and bruised in the wine presse of Gods wrath Every graine of Manna must bee baked in the Oven so must Christ bee parched and baked yea and dried up in the Oven of his Fathers displeasure And this was extraordinary and above nature in it that one heate namely of the Sunne melted it another heate namely of fire baked it very strange but significative of the same in Christ. The heat of his love to mankind melted him but the heat of his Fathers wrath as hot as fire baked him and fitted him for our spirituall food 2. The Manna being dressed must be eaten that is applied to their substance and digested for their nourishment signifying Jesus Christ who although like the Manna he must be gathered in common and must bee received whole as Manna must bee gathered whole yet he must be eaten in severall that is specially applied to every beleever for his food and strength by which application hee becomes food in our hunger and physicke in our weakâ—â—esse as the Manna was to them and other had they none 3. They must use it all and reserve none till the morning for if they did it putrified and wormes grew in it vers 19. 20 To signifie that not the profession of Christ profits any thing without faithfull applying of him Yea and as Manna reserved putrified so Christ becomes a scandall and a rocke of offence to the unbeleeving of the world that content themselves to heareof Christ and have the word among them but apply it not to their hearts and lives The sweetest Manna becomes a rottennesse and a favour of death to carnall professours Quest. But why did the Lord cause the Manna daily to putrifie if kept Answ. 1. He will have them daily depend upon his hands and provision that was no time nor place to shift covetously for themselves neither was there any need seeing every day supplied them with a new harvest 2. To signifie to them that man lived not by bread onely but by every word of God How could they thinke that such corruptible food could preserve them that it selfe could not be preserved above a few houres but by Gods institution 3. That they might acknowledge God a free and extraordinary worker in all his administration with them For even this Manna which kept an houre beyond a day suddenly rotted if God command to keep it two dayes every weeke for his worship sake it shall bee miraculously preserved sweet and savoury Yea if for a monument of his mercy he shall command to lay a sample of it in the Arke it shall last and bee kept in the Holy of holies many ages yea many hundreds of yeares sweet and savoury as at first And all this not without signification that although Jesus Christ was in his flesh and humane nature subject to sorrow death and passion yet even in that humanity now glorified he is set in the Holy of holies as the Manna in the golden pot before the Lord for ever Exod. 16. 33. and abides for ever in the heavens for all eternity not subject to corruption any more as that golden pot of Manna was Sect. III. II. Now let us see how Christ is infinitely preferred before this type or figure in sixe severall advancements 1. That Manna had no life in it selfe but this hath Ioh. 5. 26. As the Father hath life in himselfe so hath he
my selfe Sol. 1. Therefore as the woman having the bloody issue thrust in daily to touch the hemme of Christs garment Marc. 5. that his blood may heale thy bloody issues 2. As seeing need of daily mercy to true watch joyne prayer as Hezekiah The good Lord be mercifull to him that is sanctified although not according to the purification of the Sanctuary And the Lord heard him So will he thee where he findes a true endeavour after cleannesse Sect. VIII Now followes the oblation for the uncleannesse of leprosie The cleansing of the Leper is in Lev. 14. where we read of two sorts of oblations prescribed 1. For the cleansing of him that hee might come into the tent 2. After his cleansing and comming into the tent hee must offer three Lambes one for a trespasse offering one for a sinne offering another for a burnt offering with a number of ceremonies about the Lambes all leading to Christ. But in this place we are onely to speake of the former concerning his cleansing Lev. 14. from ver 2. to 8. Where 1. The Leper to be cleansed must bee brought to the Priest For he onely must discerne and pronounce of it whether it be cured or uncleane signifying that the sinner that desires to be cleansed must hasten to Jesus Christ the onely high Priest of the new Testament who onely is able to cleanse and heale our leprosie of sinne and herein is farre beyond all those types The Priest could discern of bodily leprosie and pronounce them cleane if they were so but hee could not make them cleane if they were not But Iesus Christ can properly forgive sinne the soules leprosie being the healing God and onely Physitian of soules 2. The Priest must goe out of the campe unto him to consider him to signifie how Iesus Christ findes us when he first comes unto us namely such as having the most loathsome leprosie running upon us have no right to the communion of Saints nor to any of the priviledges of Gods people but outcasts and aliens from God from the faith and from the common wealth of Israel Ephes. 2. 12. 3. The Priest must first see him healed and then proceed to the exact cleansing ver 3. signifying a twofold action of Iesus Christ in the curing of the leprosie of sin For 1. he must heale the sinner by the grace of justification and sound conversion but this is not all for there remains a great deal to do before we can be fouÌ„dly cleansed And therefore 2. he must bestow on us his Spirit to worke in us a daily growth and proceeding in sanctification before we can be pronounced cleane 4. The Priest must prepare 1. two little live birds of the clean kinde ver 4. 1. two birds to note the twofold nature of Iesus Christ his deity and humanity 2. two little birds to note the humility and meane esteeme of our Lord and Saviour Christ. 3. two cleane birds to note the unspotted and surpassing purity of both his natures 4. two live birds one to die and the other to live to note that Christ had one nature to dye in another not subject to death As also the twofold estate of our Lord Iesus his suffering and dying estate and his glorious and exalted estate 2. he must prepare Cedar wood scarlet and â—ysope noting as we have heard the excellent graces that Christ brings to his oblation both in regard of himselfe his Church and his father And signifying that Christ and his graces are inseperable And teacheth that no man can thinke to bee cleansed by the blood of Christ that is carelesse to receive his graces which thou must as eagerly desire as himselfe 5. The use of these materialls of cleansing concerne 1. the dying bird 2. the living bird 3. the party to bee cleansed First concerning the dying birde 1. One of the birds must be slaine pointing at the death of Christ without which is no purging or cleansing of sinne Heb 9. 22. But one bird onely dyed so Christ was put to death concerning the flesh 1 Pet. 3. 18. 2. It must bee slaine over running water that the blood might fall into the water The blood falling into the water signified 1. that a fountaine of grace by the death of Christ is opened both for justification and sanctification For water and blood here meet shadowing the streames of water and blood issuing from the side of Christ in his passion 1 Iohn 5. 6. 2. The bird slaine over running water signified the innocency of the death of Christ for though he must dye yet his blood is in pure streames as running water is 3. That this water must be running water not standing signifying that there is a continuall cocke and conduit of grace overflowing from this fountaine ever running and issuing from Christ to the refreshing of thirsty and weary soules beleeving in his name 4. By the falling of the blood into running water might also be signified that the death of Christ should run into the Ministery of the Gospell as the waters from under the Sanctuary every way As Christ spake of Maries fact preparing him to his death so much more of his death it selfe what he hath done and suffered shall bee every where preached to the worlds end 3. This water must be in an earthen vessell Not onely to signifie that Christ must sweat and powre forth in his death water and blood according to his humane nature which for the time of his abasement was a fraile and brittle vessell subject to infirmities and contempt and in all things like unto ours onely sinne excepted but also that this blessed treasury of the Church should bee retained and held in earthen vessells that is the faithfull ministers of Christ how contemptible soever they are in the world yet these shall cary and disperse these blessed mysteries unto men as 2 Cor. 4. 7. Secondly concerning the live Sparrow The generall signification of it was Christ now alive raised from the dead who can dye no more but ever liveth and sitteth at the right hand of God and that by the power of his divinity And 1. This Sparrow must be used also to the cleansing of the Leper For neither the humanity of Christ without his deity nor his deity without his humanity can cleanse or justifie the sinner Neither the life of Christ without his death nor his death without his life can availe us to righteousnesse Acts 20. 28. God shed his blood to purchase the Church to himself 2. The Priest must dip the live bird and the Cedar and scarlet lace and hysope in the blood of the Sparrow slaine and pure water ver 6. signifying 1. That the deity of Christ which is impassible in it selfe can yeeld us no comfort alone had it not been joyned to an humanity subject to passion which is plainly meant by dipping the live bird in the blood of the slaine For therefore the sonne of God must take our nature to better our nature
not by touching but by beleeving More plainely in this comparison As a jewel included in a ring enricheth a man or healeth him it is not the ring doth it but the jewell and yet none have the jewell without the ring So Jesus Christ is the onely jewell and antidote aginst the deadly poison of sinne This jewell is included in the ring of faith Now it is apparently Christ the jewell that justifieth enricheth cureth but wee cannot have him without the ring of faith which includeth him So as faith saveth and justifieth us onely as a meanes suppose the hand of the soule to convey Christ to us for justification which no other grace can doe So not faith but Christ applied by faith that saveth and cureth us 3. As no Israelite could bee cured but by his owne sight of the Serpent and no man could bee cured by another mans looking or seeing it So must every just man live by his owne faith Hab. 2. 4. No man can be saved by anothers faith or the faith of the Church but by his owne speciall faith beleeving in particular upon assured grounds the remission of his owne sinnes II. By what marks may I know that I have looked on this brazen serpent for cure Answ. By foure marks 1. If thine eye have beene rightly affected which will appeare in foure particulars First if it be a discerning eye cleared to see in Jesus Christ two things the first his power the second his will to cure That hee is able to helpe being the mighty God and that hee is willing to cure being a compassionate Saviour who himselfe was stung to death that he might have compassion on them that are stung Heb. 2. 18. Secondly if it bee a mournefull eye Hee that had seene the Israelites running about the brazen serpent should have seene many a teare falling and heard many a deepe groane and pitifull complaints of their deadly paine and poison Hast thou come to Jesus Christ with sorow in thy heart with teares in thy eyes with lamentable groanes and complaints of thy misery by sinne this is to looke upon him for cure Zach. 12. 10. the members of the Church shall behold him and mourne as a man for his onely sonne Such lookers on him he looketh upon and easeth Matt. 11. 28. Come unto mee all that are weary and heavy laden and I will ease you Thirdly if it bee a wishing and craving eye for there is affection as well as vision in the eye As the lame man that lay in Solomons porch Act. 3. 5. wistly looked on Peter and Iohn expecting to receive something from them so no doubt did the Israelites on the Serpent And so must thou hold on waiting and expecting sound cure from Christ take no deniall till thou bee fully cured for so did the Canaanitish woman prevaile Fourthly if it be a faithfull stedfast eye a beleeving eye carries cure from Christ. Christ was wont to aske some of his patients that came for cure if they did beleeve he could helpe and in the cure According to thy faith bee it unto thee and after the cure goe thy way thy faith hath made thee whole and much more works hee the cure of soules by meanes of the parties faith and not without it 2. If the sting were gone and the poison of the serpent abated this was an infallible signe that the Israelite was cured Consider if the power and rage of sinne be removed the guilt of it gone by justification if the poyson and staine of it bee abated and daily abolished now art thou in the way of cure But if the poison remaine that sinne lives in thee prevailes and raignes in thee and commands thee as formerly thou hast not yet looked on the serpent for cure Justification and sanctification are inseparable 3. A ceasing of paine and ease and comfort restored which when the Israelite felt it was a signe he was cured So if after sense of paine and griefe of spirit thou hast received sound peace of conscience joy of the holy Ghost and comfort of a good estate in Christ that thou art able upon good grounds to challenge thy righteousnesse in Christ and maintaine thy selfe stedfastly assured and cheared in Gods mercie and the goodnesse of an excusing conscience thou hast now looked upon Christ and Christ upon thee for perfect cure 4. When the sting with the paine was gone the Israelite could goe as strongly and chearefully about his businesse as ever before he had new life new strength new motions by which he might be sure he had looked upon the serpent So if thou canst find so happy a change in thy soule as new life new motions new actions new affections and in a word the whole renewed nature all these are the fruits and effects of thy faith and faithfull beholding of Christ and of his looking upon thee Of this new obedience and renewed strength of a Christian having lately spoken I passe it over more briefly III. Motives to stirre us up to this looking upon our Serpent are 1. Nothing else can cure us but Christ. The Israelits had gold silver Manna from heaven water out of the Rock yea the Arke the Oracle but none of all these can helpe them onely the Serpent must cure them no sight else can cure Thou mayest see gold silver lands friends playes pleasures nay couldst thou see heaven it selfe without Christ there were no helpe or cure in it In respect of this sight the Apostle counted all things losse and dung and desired to see and know nothing but Jesus Christ and him crucified and lifted on the wood 2. No not Christ himselfe can cure without this looking and faithfull beholding him as the brazen serpent not looked on healed not The want of the eye or sight disabled the Israelites from cure though the serpent were by them so the want of faith disableth God after a sort and Christ himselfe from doing a man any good Mark 6. Christ could doe no great cure in Capernaum because of their unbeliefe Neither can any ordinance of God doe him good that wants faith no more then this serpent ordained by God could doe a blind Israelite good If wee should send a man to the word it must be a word of faith must doe him good that is not onely because it is a begetter of faith but because it must be mingled with faith else it proves unprofitable Heb. 4. 2. If to the Sacraments if hee bring not faith they are not to him the seales of faith but as seales set to blanks If to prayer it must be a prayer of faith that is availeable Iam. 5 15. If to good works and good life it must be a life of faith led by faith for the just must live by his faith If to the Church of God hee must bee of the houshold of faith else he shall be but as Iudas among the Disciples Faith must be every where diffused to walk by faith
Wounds of sin compared to deadly poison in foure things 327 Come for counsell to spirituall Physitians 327 who reproved 328 Confesse speciall sinnes and goe wholly out of thy selfe and all other 329 Look only unto Christ and that two wayes 331 How this looking cures us by faith and how by faith 332 Markes of one cured by looking to Christ. 333 Foure qualities of the eye that looks to him 334 Motives to look upto our Serpent 335 Vse of comfort in five particulars 337 In this Treatise are two things 1 The Introduction chap. 1. where 1 Propositions concerning the Church of God 2 Reasons of the ancient Ceremonies 2 The Treatis it selfe 6. 2. where 1 Christ is figured in holy persons 1 Singular eleven cap. 2 -12 2 Rankes and orders of men separated and sanctified 1 By birth the First-borne c. 13. 2 By office the Priests c. 14 Deputation Execution 3 By vow the Nazarits c. 15 4 By ceremonie Cleane persons c. 16. 2 He is figured in holy things c. 17. 1 Ordinary Sacraments 1 Circumcision c. 18 2 Passeover c. 19 2. Extraordinary answerable to 1 Circumcision Baptism 2 1 Pillar of Cloud Fire c. 20 2 Red Sea c. 21. 2 Passouer and Lords Supper 2. 1 Manna frō heavē c. 22. 2 Water out of the Rock c. 23. Adde hereunto the Brazen Serpent c. 24. CHRIST REVEALED IOHN 14. 6. I am the Truth CHAP. I. HAving formerly delivered that Christ is Truth as opposed to falsehood we are now to shew that he is Truth as opposed to the shadows and figures of the old Law In the entrance into which Treatise we must premise some Propositions 1. That the Lord decreed to have alwayes a Church upon the face of the earth for the upholding of which hee upholds the world For 1. Hee will have his name confessed and praised as well in earth as in heaven 2. Hee will maintaine his publike worship by it to distinguish heathenish Idolaters from true Worshippers 3. To prepare true beleevers in this Church militant to that Church triumphant and to set and polish them as living stones in this mount of the Church for that heavenly mountaine and temple II. For the effecting of his purpose he hath decreed that the doctrine of salvation by Iesus Christ should bee founded out in the Church together with the doctrine of the Law that partly the right way of his worshipp and partly the way of salvation might be made knowen and opened to beleevers III. By the Gospel the Lord hath revealed the Covenant of grace which is in substance but one as God is but one and Christ is but one who is the substance of it As there is but one hope of one eternall life the end of the Covenant and one faith which is the meane to leade to that end Ephes. 4. 5. IV. Christ and his doctrine and Covenant being the same yesterday and to day and for ever Heb. 13. 8. for substance altereth and differeth onely in the forme and manner of dispensation according to which it is diuersly propounded in the old Testament and New In the former propounded as of the Messiah to come from Adam unto his Incarnation In the latter as of the Saviour already come and so embraced in the Church from his first comming to his second comming againe V. So long as Christ was to come it pleased God to traine his Church by an heape of Ceremonies rites figures and shadows to strengthen their faith in the expectation of him Of which multitude of Ceremonies if more speciall reasons be demanded These may be given I. The nonage and infancie of that Church which was not capable of such high mysteries but was to bee taught by their eyes as well as their eares And therefore it pleased God to put the ancient Church even newly out of the cradle under Tutors Gal. 4. 2. and appointed diverse types and ceremonies as rudiments and introductions verse 3. fitted to the grosse and weake sences of that Church which was to be brought on by little and little through such shadows and figures to the true Image and thing signified who in our Text calleth himselfe truth in opposition to all those shadowes Object But the weaker and duller they were the more neede had they of cleare instruction and God could have revealed Christ as clearely to them as to us Sol. But as the Lord had observed this method in creating the world hee would have darknesse goe before light and in upholding the world hee would have dawning goe before cleare day So in the framing and upholding the Church hee would have Christ exhibited to the Fathers as to the Wise men in swadling clouts which hid his glory He respected them as children he erected for them in Iewry a little free-schoole set up in a corner of the world hee appointed the Law of Moses as a Primer or A. B. C. in which Christ was to be shadowed in darke and obscure maner he would that Christ should come to his brethren as Ioseph to his who first obscured himself to them and afterward made himselfe better knowen One compares it to Noahs 1. Opening the window of the Arke 2. Removing the covering 3. Stepping forth himselfe II. Therein the wisedome of God provided for the further advancement of Christ and his Gospel which compared with the Law must bee manifested in great brightnesse and glory Christ the Sonne must come in more glory then Moses the servant Hence Ioh. 1. 17. The Law was given by Moses but grace and truth came by Iesus Christ The Gospel is called grace not because under the Law the same grace was not preached but comparatively that was scarse grace to this which is more full more manifest as the light in the dawning is scarse light in comparison of light at noone-day There was grace but here is more grace 1. In manifestation The light of the Sunne is seven-fold and like the light of seven dayes as was prophesied Isai. 30. 26. 2. In impletion and accomplishment of that which was but a promise of grace in comparison Act. 13. 32. 3. In application and apprehension by beleevers in all Countries not onely in Iudea 4. In the groweth and perfection of faith and grace in the hearts of ordinary beleevers above them Hence Heb. 10. 1. the Law had but a shadow of good things to come and not the Image and truth it selfe that is It had a rude and darke delineation of good things to come as a draught made by a painter with a coale but the Gospel exhibits the picture it selfe in the flourish and beauty that is the truth and being of it Hence also Paul to the Col. 2. 17. speaking of observances of the Ceremoniall Law saith they were but shadowes of things to come but the body is Christ. Whence hee would have us conceive 1. That as the body is the cause of the shadow and the cause more excellent then the thing
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
c. V. Comfort the Church That Jesus Christ is the true David 1. Wee have strong deliverer and deliverance David pulled the sheepe out of the Lyons mouth and the Lamb out of the paw of the Beare 1. Sam. 17. Christ the true David hath delivered his chosen flock out of the power of Satan death and damnation 3. Be contented to be rejected of all sorts of men not enemies onely but of brethren So was David so Christ and the servant is not better then the Master It was ever the lot of truth to bee rejected of the builders as was David as was Christ few nobles few wise nay many great Rabbies professing the key of knowledge were greatest enemies to the truth as the truth is in Christ that is to the sincere profession and practise of Christianity Nay the basest sort made mouthes and scorned them both And are there not now such as would scorne out the truth of grace were it possible 3. Though Christ the chiefe corner stone may be refused he cannot be remooved David must be King against all the hearts of his enemies So Christ shall keepe his place and headship against the gates of hell he is a King everlasting in his Church and of his Kingdome shal be no end He is a King euer present in his Church and needs no Vicar nor hath put it off to his pretended Vicar who claimes to be King of Priests and Princes He is a King present in his Church not as Baal among his worshippers either asleâ—pe or in his journey or otherwise taken up but ever intent for the safety of the Church watching ever to overturne the open power and private pollicy plotted and planted against his kingdome Let us with faith and hope ever lift our eyes up to his banner and stand close to our victorious Captaine For as Souldiers losing the sight of their Ensigne are in extreame hazard of confusion so we if we suffer Christ to slippe out of our eyes and hearts hazard the losse of our salvation CHAP. XI 10. Salomon a type of Christ in 6. things I. IN person and condition Both Salomons both Iedidiahs that is beloved of God both Kings of Israel both Kings in Jerusalem both Preachers in Jerusalem both somes of David yea both sonnes of God To both agrees that 2. Sam. 7. 14. I will be his father and he shall be my son But with this difference Salomon was the sonne of God by adoption and grace the true Salomon by nature and eternall generation II. Salomon was a peace-maker ful of peace 1. Chro. 22. 9. A sonne is borne to thee which shall be a man of peace and I will give him rest from his enemies therefore his name is Salomon and I will send peace and quietnesse on Israel in his dayes A notable type of our Salomon who himselfe is the Prince of peace whose Scepter is a Gospell of peace whose subjects are sonnes of peace whose kingdome stands in righteousnesse joy peace c at whose birth the Angells sang Peace on earth But with difference Salomon could preserve onely outward peace but Christ makes up our peace with God and all Creatures and brings sweet peace and upholds it in our consciences 1 Kings 4. 25. Salomon procured that in his dayes all Israel and Iudah dwelt without feare every man under his Vine and figtree in respect of outward tranquility and security but our Salomon that every beleever is redeemed from enemies to serve God without feare of sinne Satan hell damnation Salomon brought peace but could not establish it in his owne dayes much losse after him for presently after the kingdome was rent into peeces But our Salomon brings a peace which none shall take away III. Salomon excelled all other men in wisdome and knowledge 1 King 4. 29 30. But Christ is the wisdome of the father and farre excells Salomon as in whom are hid all the treasures of wisdome and knowledge Col. 2. 3. For 1. Salomon had wisdome by donation and gift Christs was native and proper 2. Salomon by all his wisdome knew not mens thoughts but Christ knew what was in man Ioh. 2. 25. 3. Salomon though very wise in himselfe could not infuse his wisdome into others to make them so But Jesus Christ is made of God our wisdome 1 Cor. 1. 30. because he is not onely our head as King but as Mediator unto whom we as members are mystically united 4. Salomon was not so wise in the beginning of his raigne nor in the end but our true Salomon was never destitute of the wisdome of God 5. Salomons wise sayings have commended his wisdome in all the Church of God the fame of his wise speeches and actions spred through the World But much more hath the fame of Christs doctrine and miracles Mat. 4. 24. And never man spake like our Salomon by his adversaries confession therefore not Salomon IV. Salomon was a type of Christ in that he was a King of greatest royalty wealth and glory that ever was He so inriched his subjects that silver and gold were as common to them as stones in the streets 1. King 3. 13. no King on earth was like Salomon but Salomon was no King to Christ. Cant. 3. 11. Come forth ye daughters of Sion looke upon King Salomon with the crowne wherewith his mother crowned him c. That was no doubt royall and glorious to behold but we shall see all Salomons glory nothing to Christs For 1. Salomon had but one Crowne but Christ hath many Crownes on his head 2. The maids of Sion admire Salomon for his and reverence him but all the Saints in earth and heaven honour and worship Christ with divine honour which is given to none but God 3. Salomon without wealth and abundance cannot enrich his subjects but Christ out of poverty enricheth his He being rich became poore to enrich us 4. Salomon enricheth his people with silver gold and earthly wealth Christ the true Salomon doth his with heavenly and spirituall wealth as of wisdome the price of which is above silver of faith much more precious then gold and all other graces to which all worldly wealth is but as stones in the street yea dung and drosse 5. Salomons throne was set above all the thrones of the Kings of the earth but Christs farre above Salomons He is the great King of glory exalted unto the right hand of God and ruleth not a small corner of the earth but hath all power in heaven and earth Neither doth Christs humility and abasement hinder his glory for when he was lowest he shewed greater glory in the least of his many miracles then Salomon in all his royalty Nay more he was more triumphant upon the Crosse and rode in more magnificence then ever Salomon did in all his golden Chariots V. Salomon was a type of Christ in 1. building 2. dedicating 3. ordering the Temple 1.
Christ bee detained in the grave and lie under buriall three dayes and three nights parts put for the whole as perhaps also in Ionah till the case seemed desperate in both not onely in their owne apprehensions as I have before shewed but in the disciples apprehension Luk. 24. 21. Wee thought this should have beene hee that should have delivered Israel and behold this is the third day IV. Ionah was a manifest type of Christ in his resurrection For 1. As Ionah was taken into the belly of the Whale whole and passed through the ranges and armies of teeth as sharpe as speares without breaking or crushing one bone of him or the least limb of his body So Jesus Christ passed through the strait gate of death but as one bone of him was not broken the speciall and extraordinary providence of God in both of them watching the whole businesse 2. As the Lord spake unto the fish and the fish against his will must cast up Ionah on dry ground So the belly of the earth can keepe Christ no longer then the third day no more then the belly of the Whale could keepe Ionah his blessed body must see no corruption 3. As Ionah returned from his grave with a song of praise and thankesgiving Chap. 2 So Jesus Christ returned to life from his grave with a song of triumph and victory fore-prophecied Hos. 13. 14. and accomplished 1. Cor. 15. 55. O death where is thy sting O grave where is thy victory 4. As Ionah an Hebrew goes not to preach to the Ninivites being Gentiles till after his resurrection out of the belly of the Whale So Jesus Christ an Hebrew not till after his resurrection leaves the obstinate Jewes and by his Apostles ministery and preaching turnes himselfe to the Gentiles Act. 13. 46. 5. As Ionah after this delivery went and preached the doctrine of repentance with great fruit and successe to the conversion of all Niniveh and preventing the fearefull wrath denounced to come within fourty dayes So our Lord Jesus after his resurrection and ascension sending out his Apostles to preach repentance and remission of sinnes mightily prevailed and suddenly converted many nations of the Heathen and brought them to faith and repentance For Application I. Let us acknowledge a greater then Ionah here Matth. 12. 41. Lest as the Ninivits shall rise up against the Jewes they rise also against us if wee convert not nor repent at Christs doctrine as they did at Ionahs For 1. Who are they to us They barbarous Heathens and Gentiles never instructed before wee have beene trained in the Scriptures from childhood 2. What were their meanes to ours Ionah preached but three dayes to them Christ hath preached not three dayes as he nor three yeeres as to the Iewes but aboue threescore yeares He preached one sermon Christ a thousand 3. What was their Preacher to ours 1. Ionah was a weake man Christ is God and man 2. Ionah a sinful man cast into the sea for his owne sinne Christ an innocent man cast into the sea for our sinne 3. Ionah a Prophet a servant Christ the Lord of all the holy Prophets therefore of Ionah 4. Ionah a stranger to them Christ of our owne kindred and family 5. Ionah preached unwillingly Christ preached freely and spent himselfe for us 6. Ionah preached nothing but destruction of them and their City Christ a sweet doctrine of grace salvation and the promise of a kingdome of heaven 7. Ionah came indeed out of the belly of the Whale but did no miracle for confirmation of his doctrine Christ came both from the bosome of the Father and from the heart of the earth and did innumerable signes and miracles in which wee see his glory 8. Ionah a most angry and impatient man would faine die because the Ninevits did not Christ a mirrour of patience will die least his hearers should 9. To Ionah no Prophet gave witnesse or foretold of him To Christ all the Prophets gaue witnesse Act. 10. 43. and spake before of him Shall now Nineveh repent in sackcloth and ashes by Ionahs Ministery of three dayes and shall not wee by Christs constant Ministery of threefore yeares Shall Nineveh condemne Judea for not acknowledging a greater then Ionah and shall it not condemne us not repenting whose sinne shall bee farre greater then that of the Jews who rejected Christ in his abasement and humiliation but we reject the Lord of glory now exalted II. In the type and truth the freedome of Gods favour in the calling of the Gentiles Ionah was a preacher of grace to the Gentiles and Christ was a preacher of grace not to Jews onely but the Gentiles also being given for a light to the Gentiles that he might be the salvation of Gentiles to the farthest parts of the earth For 1. God is not the God of Iews onely but of Gentiles also Rom. 3. 29. 2. Christ was the promised seed in whom all nations must be blessed Gen. 22. 18. Hence comes in our title to grace and not from any desert of ours For what is amiable in the wilde Olive It is onely Gods free calling who calls her that was not beloved to bee beloved Object If we bee grafted into Christ and received into grace all is well we are in state good enough Sol. Some are grafted into the Church by profession of mouth onely as all were not Israel that were of Israel and some planted into it by the faith of the heart The former are not altered from their wilde nature the other are renewed to the Image of Christ. Therefore let none content themselves with externall profession joyning in the word sacraments and prayer but labour for soundnesse of faith and grace by which onely wee become branches of the true Olive whereas to be hanged as a scien by a thred of profession will not keep it from withering III. In both we have a certaine Embleme and proof of our resurrection Rom. 8. 11. If the Spirit of him that raised up Ionah and Jesus be in us he shall also quicken our mortall bodies and if the head be risen the members must rise also For as God spake to the fish and the fish gave up Ionah as from the dead so shall God speake to the earth and sea and all creatures and they shall give up their dead Isa. 26. 19. he shall say to the earth give and to the sea restore my sonnes and daughters and they that are as seed under clods shall awake and sing And these dry bones shall be againe covered with sinews flesh and skin as Ezek. 37. 6. For as it was impossible for Christ to be held ever under death Acts 2. 24. as impossible is it for his members Let us comfort our selves in the approach of death to our selves or our friends and by rising before hand from the grave of our sinnes provide for a blessed and joyfull resurrection 2 King 13. 21. a dead
Christ to Moses of grace to the Law and of the new Testament to the Old 2. To the perfections For in the choice of the Priest were requisite many externall perfections Levit. 21. 17. Whosoever of thy seed hath any blemishes shall not prease to offer the bread of his God Hee must not be blind lame nor mishapen Wherein the Lord would not onely provide for the dignity of that calling in that infancy of the Church which otherwise if the Priesthood had beene in outward shew contemptible many might have drawen not their persons onely into contempt but even all such holy things as they handled But especially to signifie Jesus Christ our high Priest to bee without all blemish the onely immaculate Lambe that takes away the sinnes of the world For although no other mortall man could be without some blemish of sinne or other yet it became us to have such an high Priest as is holy harmelesse undefiled separate from sinners Hebr. 7. 26. And as our Lord was spotlesse and without all blemish so also perfect in all parts and perfections He wanted no part no gift no sufficiency to discharge that function too weighty for men and Angels I. In this our unblemished high Priest wee have a sufficient cover for all our blemishes both of soule and body 1. If never so blemished in soule by sinne by infirmity if wee have a thousand wants and eye-sores if we bewaile and resist them here is helpe and remedy in our high Priest against them all For as those persons that had such blemishes might not stand at the Altar to doe duties there yet they were allowed in the Congregation and to eate from the Altar of the sacrifices as the Preists did Levit. 21. 22 So all defects and weaknesses which the Saints carry as a burthen shall not hinder them from participating in the good things purchased by Christs sacrifice nor cast them out of place of the elect neither here nor for ever 2. Be thou never so blemished and deformed or maimed in body now the truth being come God respects not according to the outward appearance And although the honour of the Ministery must bee respected and the choisest of our children are not too good for Gods service yet now it is farre better a good Minister without an eye or a hand or foot then a Congregation without a good Minister II. All these outward perfections of the body in all the Priests high and low point us to such endowments and gifts of minde which the Lord expects in Ministers before they attempt this high calling 1. He of all men must not bee blind or ignorant Hos. 4. 6. Because thou hast refused knowledge thou art rejected from being a Priest to me How should he be a light to others that himselfe is in darknesse If the eye bee darke so is all the body 2. Hee must not have either a blind or a blemished eye an eye filled with envie at another mans gifts and prosperity Nor a squint eye looking indirectly upon every thing not aiming at Gods glory or the building of Christs Kingdome but his owne glory wrath lusts ends 3. He must not be lame or cripled in his feet but make right steps to his feet Heb. 12. 13. Upright in his way not right doctrine onely but right life also 4. Hee must not have a flat nose that is without discretion or judgement to discerne truth and falsehood good and evill things fit and unfit As the nose discernes smells so to discerne companies and courses 5. Hee must not have a crooked backe bended downwards and almost broken with earthly cares hindering his eye from looking towards heaven and interrupting heavenly contemplations and studye And so in the rest Would God such care were had in the choice and permission of Evangelicall Ministers as in the Old We should not see the Churches pestered with so many unworthy illiterate men fitter for any trade then this so holy calling Sect. II. II. His consecration set downe Exo. 29. 1. wherein were three thiâ—gs 1. Washing 2. Anointing 3. â— Sacrificing and purifying with blood And this consecration to continue seven dayes together Which in generall shadowed the surpassing sanctity and purity of Christ above all other men and Angels Whom the devills themselves call that holy One of God Mark 1. 24. In speciall verse 4. the washing did not onely admonish them to cleanse and purge themselves from the inward defilement of their sinnes before they undertooke that holy calling but plainly pointed at the washing and Baptisme of Christ who undertaking his Ministery went into the water and was baptized Mat. 3. The anointing by the holy Oyle verse 7. signified the anointing of Christ with the holy Spirit without measure Isai. 61. 1. The Spirit of the Lord hath anointed me to preach Psal. 45. 7. God even thy God hath anointed thee with the oile of gladnesse above all thy fellowes In which regard Christ was called by eminency the anointed of God and the Priests as types touch not mine anointed In this anointing 1. The matter holy Oile signifying the Spirit of God and his gifts for much similitude and agreement betweene them 1. That was made of the most precious things in all the world Exod. 30. 25 So the holy graces of the Spirit are the best things in the world Luk. 11. 13. there is no gift to this Oile swimmes aloft So the Spirit and graces are highest 2. No stranger had that Oile but onely persons and things sanctified So none but Gods Elect have these precious and saving mercies Ioh. 14. 17. The world cannot receive it that is gifts not common but of sanctification 3. That perfumd all the place where it was It is the Spirit of God that sweetens and perfumes all our actions and natures otherwise most corrupt and loathsome to God 4. That sanctified the thing to which it was applied and set it aside to an holy use Without this Oile the sacrifice of the Jew was as if hee had killed a dog It is the Spirit that sets us apart and sanctifieth to the Lord us our persons our actions 2. Tim. 2. 21. The service that wants the spirit is hatefull to God 5. Oile is cleare and shining and makes other things anointed to shine The holy Ghost within enlightneth the mind and brings in the true light and knowledge of God 1. Ioh. 2. 27. the anointing shall teach you all things 6. Oile hath the force of fire in penetrating and subtly pearcing and is the fuell and feeder of fire and flames So the Spirit of God is a pearcing fire in the heart and kindles and maintaines in it the ardent flames of the love of God Holy thoughts as sparkes flie upward 7. Oile suppleth cherisheth comforteth So the Spirit of consolation anoints with oile of gladnesse Psal. 45. 7. It is he that brings peace and tranquillity into consciences 2. The measure powred in abundance upon Aarons
this is a guilt And who can deny but the corruption and poison of the soule and spirit is farre more poison full and mortall then poison of the flesh 2. Bodily leprosie is a disease of some men sinne is of all men and of all the man Bodily leprosie spreads over all parts of the body but cannot reach the soule but this spreads over the whole man the soule and all the faculties are weakened and tainted there is not a debility onely but a corruption in the understanding will conscience memory in all affections in all sences in all parts no man no part of man exempted or excepted 3. No disease is more stinking and hatefull to men then leprosie So nothing is so hatefull and abominable to God as sinne his eyes cannot abide to behold it hee will not endure it in his dearest servants no nor Angels themselves unrevenged hee esteemes the sinner as dung 4. No disease more contagious and infectious A leper must meddle with nothing unlesse hee would defile it All hee can doe is to make others uncleane by breathing touching conversing The plague of pestilence is not so infectious as the plague of leprosie so called Levit. 13. 20. infecting houses walls vessells garments Nothing is so infectious as sinne which not onely foules the person or house but heaven and earth and all creatures are subject to the vanity of it Neither can an impenitent sinner doe any thing but make himselfe and others uncleane by the filthy breath of his corrupt communication by his wicked example and conversation No leaven is so spreading no pitch so cleaving 5. Leprosie of all diseases separated the infected persons from the fellowship of all men both in civill and divine ordinances for many dayes and if they proved incurable suppose them Kings they were utterly and for ever excluded the host as Vzziah 2. King 15. 5. Neither might they come to the Temple to joine in holy things for the Temple was legally the most holy place and no polluted thing might enter into it So in our sinne unrepented we are out of the campe aliens from God Sinne shuts out of the communion of faith and Saints shuts out of the state of grace and salvation it shuts out of the Congregation of God in earth and heaven No fellowship place or reward with them 6. Of all diseases none is more painfull sorrowfull mortall or incurable and therefore they were enjoyned to put on mournfull garments seeing God had inflicted so lamentable a disease on them so hardly and seldome cured as most did cary it unto death as Gehezi and Azariah In which the Lord as in a glasse would shew us the extreme sorrowes and paines that wait on sinne unpardoned sorrows of this life and of the life to come And that we should put on mourning garments of timely sorrow and afflict our selves for our sinnes seeing wee are all poisoned with so incurable a disease as there is no hope to expect any cure in this life for every man carries the running issues of sinne to his death naturall the most to the death eternall 7. The signes and symptomes of leprosie are most correspondent to the symptoms and effects of sinne in the soule 1. As there is a debility and weaknesse of all parts because the spirits are exhausted so sinne weakens all faculties because the spirit of grace is resisted and driven out 2. There is a tumour and swelling in the flesh here a tumour and proud swelling of minde none more proud then hee who hath least cause 3. There is burning and thirst through the adust and burnt blood by melancholy whereof it ariseth here is inflammation and burning of anger of lust and thirst after the world after revenge after preferments and this insatiable as every sinne is 4. There is filthy putred matter still breaking forth most loathsomely so here from within breaks out corrupt matter of envy of hatred of goodnesse of uncleannesse in speaches and behaviour 5. There is an hoarse and weake voice here the voice so weake as it cannot pray or cannot be heard God heares not sinners for either they pray not at all or they are in their sinnes 6. There is a filthy stinking breath and therefore they must cover their lips that by their breath they might not infect others So here is a filthy breath of corrupt communication of uncleane and adulterous speaches swearing and cursing speaches lying and false speaches slanderous and uncharitable speaches and seldome doe such cover their lips being like the uncleane vessells of the Law which were ever open to the corrupting and poisoning of numbers Sect. IV. I. From the former description of legall uncleannesses note the state of Gods Church and people here upon earth subject unto many sorts of defilements and pollutions within them without them and on every hand of them by foule and uncleane creatures and persons by foule courses and actions which a godly man may not touch or tast but hee is presently defiled as hee that toucheth pitch cannot but be defiled with it Where bee they that will see no Church if they see any uncleannesse Or who say that God is in no such society where any pollution is seeing God vouchsafeth to walk among his owne people who were daily subject to so many legall and morall pollutions God might if it pleased him wholly purge his floore here upon earth but it makes more for his glory to suffer sinne and evill and to set the Saints in the middest of defilements here below 1. There must be a difference betweene this heaven and earth and that new heaven and new earth in which dwells nothing but righteousnesse for had the Saints no warre there needed no watch there could bee no victory if no seede time no harvest 2. GODS mighty power is more manifest in gathering and preserving a Church to himselfe out of sinners and among sinners and hee magnifieth his mercy both in covering and curing so great and many corruptions 3. The godly in sence of their uncleannesse are kept low in their owne eyes and watchfull of their waies and so are driven out of themselves unto Christ for righteousnesse and unto God for strength continually as privy unto their owne continuall weakenesse So to subdue presumption Paul must have a buffeter and to way-lay security comming on Israel all the Canaanites must not be subdued 4. In that they cannot expect freedome from foulenesse and uncleannesse heere below they may the rather desire and aspire to that heavenly Tabernacle into which no uncleane thing can enter Rev. 21. 27. and wish to bee translated thither where righteousnesse shall dwell yea the righteous and holy God shall dwell immediately in the midst of his Saints and all things together with themselves shall be most absolutely cleane and holy II. The Lord by so large a description of legall uncleannesse would have them and us looke more neerely and seriously upon
of faith in IV. The use and end of these ashes was twofold ver 9. 1. They must be kept for the Congregation signifying that there shall never want supply of grace and merit from the death of Christ to any beleever that sees his need of them 2. Of them was made a water of seperation thus A cleane person tooke of the ashes of the red Cow burnt and put pure water into a vessell and taking hysope dipped it and sprinkled it upon the tent the persons and vessels and upon the uncleane person the third and seventh day and so he washing his clothes and flesh with water was cleane at even ver 18 19. signifying 1. that the blood of Christ is the onely water of seperation for persons separate to seperate them from their uncleannesse The water made of the ashes of Christs death bloodshed sprinkled upon the unclean can onely purge the conscience from dead workes 2. that this blood of Christ must be sprinkled with hysope of faith and mortification For hysope hath a cleansing quality and is put sometimes for that which onely and properly cleanseth purge me with hysope that is with the blood of that eternall sacrifice figured by that which is sprinkled with hysope 3. that this blood of Christ must bee often applied the third day and the seventh day The death and merit of Christ must be often meditated and applied to the heart For it is a perpetuall and eternall purging and sprinkling water in the Church and we must have daily recourse unto it I. That the Lord hath appointed meanes for cleansing all kind of impurity 1. That his people and we might know that by no infirmity and frailty we shall fall quite out of the grace of God 2. That the Lord takes not the forfeit of all the scapes and foule falls of his children utterly to forsake them seeing the Jew that was legally polluted seventy times seven times was as often received in againe as he was cleansed according to the purification of the Sanctuary 3. That we should not despaire nor the weake Christian bee quite dejected in the sence of the multitude of his frailties and foule touches seeing the Gospel affoords us the remedy and meanes to cleanse all morall uncleannesse no lesse certainly and fully then the Law to the Jews to purge their legall II. As the Jew was no sooner defiled by touching a dead man or bone or grave or tent or any thing about him but hee must presently repaire to the meanes of legall cleansing So every Christian defiled by the least touch of any dead worke must have recourse to the remedy appointed in the Gospel The Law appointed the water of the ashes of a redd Cow but the Gospel appoints the redd blood of Jesus Christ sprinkled and applied by faith as by hyssope upon the conscience Consider 1. The necessity The person defiled not having this sprinkling upon him shall be cut off from Israel verse 13. So whosoever hath not the blood of Christ sprinkled upon his soule shall bee cut off from the number and inheritance of the Saints Mark 16. 16 hee that beleeves not shall be damned 2. Every sinne is a separation from God who being a God of pure eyes cannot abide the filth of it and therefore wee had need continually to have this water of separation for the washing of our hearts daily and often every day because it is gathering some uncleannesse every houre yea every moment 3. An uncleane creature or vessell could not bee of any service to man for hee must not touch it till it be cleansed So a sinner so long as he is uncleane and impenitent cannot be of any good use nor present any acceptable service to God And therefore the Prophet Wash you and cleanse you and then come No man dare present any thing to a King with a foule hand the Lord will accept no such present 2. Cor. 6. 17 18. touch no uncleane thing and I will receive you and bee a father unto you Implying that the Lord will not receive him that any way communicats with sinne if obstinate and impenitent 4. Nothing else can recover our beauty and first estate of holinesse and happinesse but this laver A cloth once soiled never recovers the beauty and whitenesse but by washing This laver onely brings backe a white and unspotted innocency All the holy water in the Sea of Rome cannot wash one sinne for that hath no commandement no institution no promise Besides all legall Ceremonies are dead which in their life time could not cleanse by the meere deed done as they say theirs doth 5. How vaine is it to see men and women curious and carefull in washing their bodies and clothes they will not suffer the least spot on them but wash them weekely and yet goe on yeare by yeare in the foule defilements of sinne and never desire to be washed and rinsed in the water of separation nay nothing more troubles them then to be called to reformation A cleanly man will have his clothes washed weekely but his hands and face every day A cleanly Christian will not be lesse carefull of his heart III. Seeing there was so much businesse in legall cleansing of the least foulenesse how carefull were the Jews to avoid those foulenesses and how much more should Christians bee to avoid the morall 1. In themselves A good heart will be affected with the least touch of sinne as David to cut Sauls lappet and to avoid appearance as well as evill it selfe 2. From others For the Jew might bee impured from others as well as by himselfe We must not communicate in other mens sinnes 1. Tim. 5. 22. The just man bewareth not onely sinne it selfe but even the contagion and infection of sinne Watch thy selfe as privie to thine own weaknesse and thy adversaries subtlety and strength Watch against others sinnes as being beset with snares Resolve with good Iacob Gen. 49 6. Into their secret my soule shall not come This strict watching is counted commonly foolish precisenesse nicety hatefull purity but God esteemes it otherwise It is an apparant losse of mens favour preferments and worldly helps but hee onely finds the favour of God and the happinesse to see God Sect. VII The oblation for uncleane issues leading us to Christ is appointed Levit. 15. 14 15. In this 1. What fowles must bee prepared for the offering two Turtles or two young Pigeons and so for the womans vers 29. Of the cleane kind of birds signifying and resembling the purity of Christs humane nature Besides his innocencie simplicity meeknesse chastity charity fruitfulnesse of all which vertues these Doves were expresse Emblems 2. What was the use of these fowles 1. They must bring them to the Priest No man must offer his owne sacrifices but must present them to God by Christ the onely high Priest 2. They must bring them to the doore of the Tabernacle for publicke service
bones not one of them is broken that is without the will of our heavenly Father as Mat. 10. 29. Not an hayre shall fall for the same providence watcheth the head and members This consideration is used by Christ to remoove excessive feare of men If thou see thine enemies encrease as bees about thee ready to strike and sting Let thy waies please the Lord he can 1. turne their hearts to peace as Esaus to Iacob when he purposed his death and Labans to Iacob when he intended evill intreaty towards him 2. He can turne their counsell to folly and bring it on their owne heads as in Haman and Achitophel 3. He can turne their evill to thy good and salvation according to the saying of Ioseph to his brethren Yee intended evill against me but God turned it to good as this day 4. He can take them off at his pleasure he hath an hooke for Zenacherib and Balaam shall not curse though he would never so faine 3. In that Christ brought no uncleane thing to his sacrifice figured in pulling out the maw and feathers and casting them beside the Altar in the place of ashes wee have comfort in the offering of all our service and sacrifices of prayer prayses almes duties all unclean in and from us but presented in Christs sacrifice no uncleannesse is in them II. How carefull the Lord is that his people preserve purenesse among them that the holy God may walke amongst an holy people And teacheth how carefull we Christians should be to cleanse our selves from all filthinesse of the flesh and spirit 2 Cor. 7. 1. And that we should be ever stopping up those uncleane issues which disturbe our chastity of body or mind which these Legall issues specially aime at Oh this chastity of minde and body is a singular grace For 1. It stands with the will of God 1 Thes. 4. 3 4 This is the will of God even your sanctification and that every one possesse his vessell in holinesse and honour 2. It stands with the nature of God which is most holy and pure God is a pure chast Spirit and will bee prayed unto with a pure and chast heart How can foule fornicators and adulterers thinke that their prayers can get into heaven and themselves shut out 3. By holinesse and chastity of mind and body thou becommest a Temple of the holy Ghost 1 Cor. 6. 19 Without which thou art no better then a swinesty fit for foule spirits and devils that delight in uncleannesse to harbour in 4. It stands with the honour of the body which 1. is for the Lord that is created for the glory of the maker 2. the Lord is for the body namely to redeeme it so as the body also is a part of Gods purchase 3. the Lord is the head and the bodies are members of Christ. Oh what a great wickednesse as Ioseph calls it Gen. 39. 9. to make it a member of an harlot 5. Follow holinesse and chastity without which thou shall never see God either in grace or in glory Heb. 12. 24. What makes the harlots so sottish so gracelesse in the middest of powerfull meanes but that their hearts are taken away Gods plague hath already seised upon them in great part for they cannot see God in grace offering repentance and therefore they shall never see him in glory Now the best directions for stopping these running issues are I. Direction Begin at the fountaine labour for inward purity first For 1. Whence issue these but from a wicked and impenitent heart 2. God lookes first at the cleannesse of the heart knowing that if hee find that uncleane nothing is cleane 3. Morality and cleanlinesse make a man care for the cleannesse of his face but grace and religion must make him looke to the cleannesse of his heart Ier. 4. 14. Because he knowes that no beauty of the face can allure a man so much as the cleannesse of heart allureth 4. Get grace into thy heart and it cannot choose but send out as Christ saith According to that which is within According to the abundance of the heart the mouth will speake the eye will looke the hand will worke the foot will walke Get thy heart purged and washed and it is impossible that thy life should be foule 5. In vaine do men struggle and strive to cast off some wast boughs of sinfull actions if they seeke not to strike up the roote Thou wouldst avoyd oathes and lyes in thy tongue but shalt never doe it while thou hast a swearing and lying heart Thou wouldst avoid fornication and adultery in the act in the eye in the speech but never shalt thou stop this issue if thou hast an adulterous heart And so in other sinnes Quest. How may I cleanse my heart Answ. Cleannesse of heart is in two things 1. Justification by the blood of Christ imputed and applyed Ioh. 15. 8. 10. 2. Sanctification by the spirit which stands in two things 1. In parting with our filthinesse as evill thoughts pride hypocrisie stubbornnesse malice in a mortification of all inward lusts 2. In attaining a new estate in all the inward faculties a planting and cherishing of all graces Thus as our Saviour saith he that is washed is all cleane II. Direction From the foundation come to the streams If the heart at any time be inflamed with the fire of concupiscence and begin to boyle over stay the issue with all expedition Quest. How Answ. 1. Covenant with all thy parts that none of them shall fulfill the lusts of the flesh Specially covenant with thine eye as Iob with thy tongue not to name any filthinesse as it becommeth Saints Eph. 5. 3 with thy hand not to execute any inordinate desires 2. Threaten thy members that thou wilt plucke out thine eye cut off thy hand and foot rather then by them offend God and thy conscience If this will not serve beat downe thy rebellious members as Paul with labour 3. Direction Avoid occasions of defilements by the uncleane issues of others so did the Jewes As 1. Come not neere uncleane persons 2 Cor. 6. 17. Avoid swearers drunkards gamesters wantons Prov. 4. 14. 2. Avoid the seate they sit on A place of shorter rest Psal. 1. 1. Blessed is he that sits not in the seat of wicked men Lev. 15. 6. 3. Shunne the bed they lye on Lev. 15. 5 A place of longer rest with them as one delighting in their fellowship and tumbling with them in filthinesse 4. Beware of their spittle ver 8. Words are cast out of the mouth as spittle Neither assent to their speeches and perswasions which are still against God nor be dismaid from good things by their threats and reproches This filthy froth and spittle daily pollutes many that are carelesse to avoid it Object Alas it is impossible then to avoid uncleane issues I cannot but daily and hourely touch some filthinesse unlesse I runne out of the world and from
a Minister of the Circumcision was also to receive Circumcision himselfe which was shadowed in all their Circumcisions 2. in their shedding of blood by Circumcision was represented to their eyes the shedding of Christs blood not onely in the first fruits of his bloodshed in his Circumcision which was a part of his humiliation and a parcell of the price payed for our sins but also the full powring out of all his blood in sacrifice upon the Crosse wherein the Circumcision of Christ was fully accomplished 3. was shadowed their duty also that having shed the first fruits of their blood in Circumcision in obedience to God they should be ready to shed all their blood for him whom they expected to shed all his blood for them 3. A distinguishing signe of the Jewes from all other people who were without God without Christ and they onely a chosen seed in that blessed seed in whom all their prerogatives were conferred and established 4. A demonstrative signe 1. of the naturall sinne and disease of man and therefore it was placed in the generative part to admonish Abraham and his posterity of their uncleannesse for things cleane need no Circumcision nor ablution Abraham and his seed must be led out of themselves 2. to demonstrate the cure and remedy by the Messiah to come cleansing our natures two waies 1. by bearing upon himselfe the imputation of our impurities 2. by healing them in us partly by his merit and bloody death bestowing a perfect righteousnesse upon us partly by his Spirit daily sanctifying and circumcising our hearts thus hath this Sacrament preached Christ unto us Now the observations to make it usefull I. Take notice of our owne estate to humble us both in state of nature and in state of grace I. In our nature wee are all sprung out of a corrupted seed which although we would forget yet the Lord in this Sacrament tooke care that his people should carry upon their bodies the signe of sinne and death seazing upon their whole nature In place of which comes our Baptisme presently after our birth shewing that a man in his very first frame is filthily polluted and goeth astray even from the wombe Psa. 58. 3. Whence also it is called Originall sinne 1. because it hath beene from the beginning of the world 2. because it is the originall and beginner of all sinne in us it is the first of all our sinnes 3. from our beginning even from our conception Psa. 51. I was conceived in iniquity and we from it called the children of wrath that is laid under wrath even from our childhood Eph. 2. 3. 2. After grace received see the weakenesse of our faith Abraham the father of the faithfull needeth this pledge and seale to support his weake and shaking faith Who can say my faith is strong enough which is ever imperfect in the best who know but in part and beleeve but in part Why else did the Lord appoynt the use of Sacraments to the strongest beleevers and that all their life long but to put them in minde of the weakenesse of their faith which needeth such continuall props and supports Neither is it marvell that men are so heavy to the reverent receiving of the Sacrament because they see no want no neede no benefit of faith they feele not the weakenesse of faith which would breed desire of strength and drive them to the diligent use of the meanes II. If Christ be the truth of circumcision then every Christian in the new Testament must be circumcised as necessarily as the Jewes in the old And though the ceremony and act of circumcision bee worne out yet the truth of circumcisiō as neerely belongs to us now adayes as of old it did unto them In whom wee are circumcised through the circumcision of Christ speaking of the Gentiles converted unto Christ. In which words the Apostle plainely distinguisheth between Jewish circumcision and Christian between legall circumcision and Evangelical between Moses his circumcision and Christs Here 1. What this Evangelicall circumcision is 2. the difference from Legall 3. the marks and notes of it 4. the motives This Christian Circumcision is described Col. 2. 11. to bee a putting off the sinfull body of the flesh that is in plaine termes the mortification of the body of sinnes that are in the flesh For the truth and kernell of Circumcision never stood in the cutting off a peece of skinne that was but the shell of it but in cutting off the lusts of the heart and life and parting from corruptions of nature which rebell against the Spirit And this wee have in Christ alone being as farre beyond the Circumcision of the old Testament as the truth useth to excell the type as far as Christ is beyond Moses or heaven above earth This renovation of minde was 1. signified by that Ceremony 2. promised by every Circumcised person The difference betweene this Evangelicall and that Legall Circumcision is 1. In the efficient That was appoynted by God to bee made with hands but this is a wonderfull worke without hands done by the finger of God himselfe The mortification of sinne is so honourable a worke as the hand of man and Angells cannot do it 2. In the subject That was wrought upon the seed of Abraham according to the flesh this onely upon Abrahams seed according to the faith upon beleevers and members of Christ. That upon the Jew without this upon the Jew within That upon Ismael as well as Isaac here no Ismaelite is circumcised That was Circumcision of the naturally borne and males onely of Jews onely this is of the supernaturally borne againe male or female Jew or Gentile for in Christ all are one 3. In the proper seat That was ceremoniall in the flesh this morall in the heart In that a naturall part was wounded in this the very corruption of nature That dealt with flesh in substance this with the body of flesh in quality 4. In the end In that every man was circumcised in himselfe and his blood shed to fulfill the rite of the Law in this all beleevers men and women are in Christs blood once circumcised to fulfil the rigour of the Law 5. In the effect By that the person was received into the society of Gods people according to externall profession by this the sinner is received into inward and eternall fellowship with God and into communion with Gods people 6. In the latitude or extent In that the Priest circumcised in one part of the body in this Christ our high Priest circumciseth the whole man In that one beloved part was cast away with griefe and sorrow in this the whole corruption of nature and all beloved sinnes with no lesse griefe and sorrow of heart for them 7. In the durance and continuance That was temporary but till the comming of Christ who razed the type and raised the truth but this is to continue for ever
not revealed him to thee but the Father which is in heaven Sect 7. 2. Concerning our duty we learn sundry instructions which may be reduced to sixe heads I. To get in us an hunger and thirst after Jesus Christ in whom alone is full nourishment and without whom we are farre more miserable then Israel had been without manna For 1. Onely this hunger makes us value him and see our need of him It is hunger that is the best sawce that makes manna sweet and without hunger a full belly despiseth an hony combe It is hunger that makes the prodigall sonne looke towards home 2. It is the note of a blessed man to hunger and thirst after righteousnesse Mat. 5. 6. And this man will not rest till he be satisfied David was an happie man in such hungry desires when hee desired after God as the chased Hart after the waters This thirst would eate out and thrust out the thirst after the world that dropsy thirst after gold and silver which is never satisfied As also the thirst after the puddlewater of earthly pleasures And this thirst would devoure and consume the thirst after revenge as Moses his rod consumed the rods of the sorcerers II. To goe out of our tents and take paines to gather our manna daily as Israel did theirs For 1. Christ enjoynes labour for this unperishing food Ioh. 4. 14. and 2. Pet. 1. 10. give all diligence to make your election sure 2. It is worth much paines and cost to procure Christ to our selves and others In bodily famine how farre will men runne and ride for corne Iacob sends all his sonnes out of Canaan into Aegypt for food Gen. 42. 2. 3. Idlenesse is every where blameworthy especially in matters of greatest importance God might have rained manna into their laps or mouthes as well as about their tents if he had pleased but would not for the tryall of their diligence besides he is well acquainted with our corruptions who think that worth nothing which costs us nothing Give me leave to apply this to many idle Christians among us who have this sweet manna round about their tents but will not stir out of doores for it If it raine not downe within their owne tents though it doe round about they will not stir out of their tents Like idle husbandmen that would have a harvest but will not stirre out into the fields to plow nor sow nor reape unlesse it grew at their owne doores or in their owne streets Alas how lamentable and unanswerable to God is our high unthankfulnesse who with lesse labour then the Jewes may gather better food and have as expresse a commandement as they gather every man of this manna according to his eating But in stead of gathering we ingratefully reject it yea thrust it off with both hands as the Jewes did Act. 13. 46. Take heed in time lest the doome come out against us as did against them Because you have made your selves unworthy of eternall life we turne from you to the Gentiles III. As Israel so must wee daily and diligently observe the times and places of gathering manna 1. The place is the wildernesse not Canaan and all the while that they are in the wildernesse they must gather manna So we so long as we are in this world must gather this true manna Many seeme to gather when they be young but are weary and give up when they are elder But even the oldest man of the Israelites must gather if he would eate hee must starve here that ceaseth to gather Many have gathered enough know as much as the best Preacher of them all have strong faith are sound Christians and so was the Church of Laodicea But be it known to thee thou canst scarce gather enough of this manna for the day and he that sees his daily weaknesse will conclude with me that his faith hope love knowledge and all his graces need daily repairing and that he hath got but a little of Christ that feares to get too much Againe the place of seeking true manna is about the tents of the Israelites it is confined to the Camps of the true Church where two or three are gathered there is Christ to be found his parents found him in the Temple Therefore 1. it is no marvaile if Christ be not to be met with among Antichristian Synagogues If men had learning to admiration and above the Angels they should not finde the truth of Christ but among the tents and congregations of Christ. No marvaile if an Aegyptian misse of manna be he never so learned 2. Let us learne to wait in the Temple as the ancient beleevers Anna and Elizabeth if we would meet with the consolation of Israel 2. The time and season of gathering manna was while it lay on the ground We must apprehend the season of grace that is while the Church hath peace make use of the peace of the Gospell as the Churches did Act. 9. 31. Little know wee how soone the sunne of persecution may arise and melt away our manna But Christ may make as pittifull a complaint over us and with weeping eyes as that over Jerusalem O Ierusalem Oh England if in this thy day thou knewest the time of thy visitation Oh how rich in grace hadst thou beene by knowing this season but it hath beene in great part hid from our eyes IV. As Israel must bring home the manna and bake and grinde it and feed upon it for else what had it beene better for them that manna had laine about their tents in never so great abundance had they not brought it home and sustained their lives with it so must every Christian specially apply to himselfe Christ crucified and by the faithfull application of Christ and all his merits become one with him as the meat or bread wee eate becomes one with our bodies thus will an hungry Christian doe An hungry man is not content with onely comming to a Cooks shop where meat is it is not the sight smell or handling of meat which contents him he must eate and fill his belly So it is not a bare comming to the place of the word and Sacraments which yet many doe not to see and heare and taste but thou must feed by faith or starve to death eternall Heb. 4. 2. The word they heard was unprofitable because not mingled with faith Quest. How may I know if I apply Christ crucified to my selfe Answ. 1. The right application of Christ crucified is not to know that Christ was crucified but when we are crucified with him Gal. 2. 19. as Elisha 2. Kings 4. applyed his eyes face and hands to the dead child that it might quicken 2. So much as thou truely beleevest so much thou eatest of Christ saith August Looke how much strength thou gettest by the word so much nourishment thou receivest from Christ. And so much as thou refusest contemnest or neglectest that so much
Ierusalem for sinne and for uncleannesse Here we have Christ himselfe the true water out of the Rock who onely refresheth dry and weary soules and comforteth the fainting heart with the sweet promises flowing from the Gospell And that wee may see the excellency and benefit of this fountaine we will a little compare this Rock with the other and set the truth above the type to draw our eyes and desires after it 1. In that rocke the rocke was one thing the water another here Christ is both the rocke and water both the giver and water given 2. That rock refreshed wicked men and beasts this is bestowed upon and comforteth onely beleevers 3. That rock refreshed bodyes onely this both soules and bodies That preserved naturall life but this torrent preserves the supernaturall life of grace so as a leafe withers not nor falls from a tree of righteousnesse planted by this river of water Psa. 1. 3. 4. That rock might preserve and comfort the living but could not helpe a dead man but this quickneth the dead soule with new and heavenly life 5. The waters of that rock quenched natural thirst but this quencheth all unnaturall One drop of it tasted by Zacheus quenched all his unnaturall thirst after the world and in Paul all the thirst of revenge and furie against the Saints 6. The rock gave water twice this rock gives waters of comfort alwaies The water of that rock followed them a great while but at length were dryed up but the waters of this rock are never dried up The blood of CHRIST is alwaies running and a fresh fountaine never dry 7 The Israelites dranke of that water and were contented for a little while but by and by did thirst againe But he that drinkes of this water shall never thirst againe Ioh. 4. 14. that is miserably as they however he shall desire it still yet his very desire is his happinesse and saciety II. How we are to carry our selves to this rock and fountaine namely as Israel to that rock 1. The Israelites thirst and call for water they see and feele their need and want so we must feele our want of Christ and get a fervent desire after Christ and his graces because onely the thirsty are called Isa. 55. 1. and onely they in want see the worth of the thing wanting Now we may not thinke that every wish after Christ is this thirst for the worst can wish a part in Christ but this thirst and desire must have three conditions 1. It must be fervent and eager as Sampsons Give me water or I die Iud. 15. 18. As the chased Hart panteth after the rivers of water so doth my soule after thee Ps. 42. 1. 2. It must be faithfull We must not thirst with repining and diffidence as the Israelites but with faith and confidence This drawes vertue from Christ According to thy faith be it to thee 3. It must be constant The Israelites thirst still till they obtaine their desire so we must not content our selves with desire or to come where this water is and goe without it but we must never be content with our estate though it be never so well with us for the world till we taste the sweet comfort strength of Christ and his merits To continue thy thirst observe two rules 1. So long as God hath any grace to give or is not weary of giving thou must not be weary of thirsting begging asking 2. So long as thou wantest any grace or any measure of grace received thou must thirst still Ever be desiring one good thing after another and one measure of grace after another till thou beest compleat and then shalt thou never give over this thirst while thou livest here 2. Israel thirsty runs to the rock so in thy thirst run thou to the rock Dost thou thirst for pardon of sinne for grace of sanctification for sence of Gods love for assurance of eternall life come to this Rock for supply Art thou ready to faint in thy soule for want of grace and comfort art thou ready to sinke in sorrows feares faintings wants dangers runne to this fountaine which God hath opened for thee To move thee hereto consider 1. the rock it selfe calls thee which art thirsty which that rock could not doe Ioh. 7. 37. If any man thirst let him come to me and drinke 2. That to runne any whither else is to forsake the fountaine of living waters and dig pits that will hold no water Let Papists runne to the puddle waters of their owne merits or seek other Mediators or Intercessors say thou with the Apostles Lord thou hast the words of eternall life and whither should we goe Let others runne to humane helpes and remedies in their sorrowes to cards dice merry company let them runne to devils and witches and make them their rock Let thy heart say The Lord is my Rock and if the word were not my comfort I were sure to sinke in my trouble 3. Israel comming to the rock did not onely draw from thence but drinke heartily so we must not onely come to the place where Christ is preached but we must beleeve in him and specially apply to our selves the merit of his death For as drinking is a speciall application of water to the thirsty body so by beleeving in Christ we specially apply the waters of grace to the refreshing of the soule To beleeve is to drinke this water Ioh. 7. 38. with Ioh. 4. 14. Nothing could quench Israels thirst being bodily but water and onely faith quencheth our spirituall thirst And therefore as they to Moses we must say to Christ Lord give us faith to quench our spirituall thirst Let these motives provoke us to drinke these waters 1. As Israel was by drinking that water revived and refreshed so onely these waters from Christ quicken us with new life and coole the heat of raging and accusing consciences Every beleever hath true tranquillity of heart and joyes of the holy Ghost within him yea so plentifully doe these waters of consolation rise from the Rock that he that drinkes them is said to have the kingdome of God in him which stands in righteousnesse peace joy c. 2. What madnesse and folly is it to lay about us so eagerly for this puddle water in comparison and catching with all greedinesse at the bitter-sweet comforts of this life which prove poyson to the most and neglect the sweet and pure streames of saving waters of grace flowing from the true Rock JESUS CHRIST Wee reade what strife and contention was among the Jewes for wells of spring water and now no man will lose a dishfull of well water but he will know to whom and shall we onely not care for the water of saving grace which cost Christ so deare before he could open the well of it for us 3. When the woman of Samaria heard Christ say that he that dranke of this water should
of that of this sinne and of that How may I doe to get mastery of my corruptions In going to Gods Ministers let thy errand bee the same with the Israelites in their going to Moses how to be rid of the Serpents 4. Moses directs them to the brazen Serpent erected for their cure for Moses himselfe cannot helpe them Moses law cannot cure them that rather sharpens the sting and thrusts it deeper into the flesh and spirit He directs them to no merits or works of their owne to cure them for their merits brought in those poysoned stings among them but he sends them quite out of themselves to Gods ordinance which was the brasen Serpent Thou art never in the way of cure till thou art sent out of thy selfe out of the Law and works of it which now cannot justifie till thou commest to the Evangelicall brazen Serpent there is no hope of cure As the Israelite could never be cured till hee acknowledged the brazen Serpent the onely meanes so no more canst thou till thou acknowledge JESUS CHRIST the onely healing God and that there is no other name in heaven or earth to be saved by but the name JESUS Onely Christ onely Christ said that Martyr for he onely can give a perfect righteousnesse he onely can cover our imperfection hee onely being no sinner could conquer sinne he onely by dying could conquer death he onely by entring into the grave could sweeten it he onely by sustaining the sorrowes of hell could shut hell for all beleevers Had Moses sent the Israelites any whither but to the brazen Serpent he had deluded them and they had lost all their labour Who now is so void of judgement that cannot discerne whether our religion or the Roman be the ancient and true religion of Moses and the people of God If a man stung with the serpent come to us for counsell and cure as they to Moses we send him as Moses out of himselfe to Christ onely the true brazen Serpent Our doctrine leads him out of himselfe out of his owne merits out of externall works and ceremonies unto Christ who is our peace and left his peace unto beleevers and by this meanes through Gods blessing the patient attaines true tranquillity of mind and inward peace of conscience and rejoyceth with an unspeakable and glorious joy for his recovery as the Israelites did in theirs But let a man stung in conscience goe to a Roman teacher hee leads him any way but the right any whither so not to Christ. In stead of Gods certaine direction in the words of the Prophets and Apostles which testifie of Christ the onely brazen serpent they send him to unsound and uncertaine speculations fables traditions equall say they to Scripture and some of them say farre better In stead of Christs satisfaction and merit they send him home to his owne merits and satisfactions by which say they he may apply the satisfaction and merit of Christ. But in case he be so bad as he have no merits of his owne the Church hath a Treasury of other mens merits to dispense by taile so he will come to the price So he may buy oyle enough to fill his lampe out of the Popes Exchequer or Burse filled to the top with workes of supererogation But if he make some scruple of this least the wise virgins have not enough for themselves and others then they may have the sacrifice of the Masse not to faile but never apply that one and only sacrifice upon the Crosse it selfe Now whether of us agree with Moses 5. As the Israelite must looke up to the Serpent lifted up so must thou looke up and behold Christ lifted up This must thou doe two waies First on the wood of the Crosse secondly on the throne of the Kingdome both of grace and glory Behold Christ lifted up not in his abasement onely but in his advancement First in the Kingdome of grace as hee is lifted up in the word and Sacraments In which Christ is mightily declared the Son of God and preached the Saviour of the world Gal. 3. 1 among whom Christ was crucified Secondly in his kingdome of glory raysed from the dead ascended into heaven and exalted at the right hand of God above all principalities and powers Phil. 2. 9 God hath given him a name which is above every name Now the looking on Christ thus lifted up is the act of faith not a bare intuition sight or vision as to beleeve that Christ was thus exalted on the Crosse and in his Kingdom but it is apprehensive and applicatory and to beleeve in CHRIST crucified and glorified This looking hath three things in it 1. To beleeve that hee was the Sonne of God and sonne of man our Immanuel 2. That he being so was lift up for the salvation of beleevers 3. That my selfe assuredly trust and depend on him alone as the onely author meritour and bestower of salvation This is Evangelicall looking on the Serpent Now because this looking is the principall thing in the cure we will consider 1. How this looking cures us 2. How wee know wee are cured by our looking 3. Motives to stirre us up still to looke on our Serpent Sect VII I. When the Israelite comes to Moses and asketh Oh what shall I doe to be saved from death being so deadly stung A full answer to this question was goe looke upon the brazen Serpent thou shalt be whole So if an humble soule suppose the Jaylor shall come to the Minister as Paul or Silas Sirs what may I doe to be saved the direct answer to this question is Beleeve in the Lord Iesus Christ and thou shalt be saved and yee are saved by faith and Thy faith hath made thee whole Quest. But how doth faith save us Answ. Not as it is an excellent grace nor as any work of ours We are not saved and cured for beleeving but by beleeving 1. Because faith is the condition of the Covenant and of our cure as looking was the condition of the cure of the Israelite For it was not the having of a Brazen Serpent nor the lifting it up could cure but the Israelites looking upō it so it is not the hearing of Christ nor the lifting of him up in the Ministery nor knowledge of his merits can save unlesse they be received by faith A potion never so vertuous is fruitlesse if not taken As meat uneaten so is Christ not digested and applied by faith 2. Faith cannot cure considered simply in it selfe as a quality or vertue or gift or habit but considered relatively with his object which is Jesus Christ the Lord our righteousnesse for faith is the eye of the soule But as it was not the eye of the Israelite but the eye set upon the brazen serpent that cured him so here faith upon his object cureth because onely faith draweth vertue from Christ as in the Syrophoenician who touched Christ and was cured but
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