all the coasts and corners of the earth as the bloud sprinckled on the four corners and that by the finger hand and ministery of men 6. The fat must be offered unto God but the flesh skin and dung must be burnt with fire without the host signifying 1. That Christ offered himselfe and the best parts he had suffering in soule and body 2. That he must suffer without the host without the gate of Jerusalem Heb. 13. 12. and carried out our sinnes out of Gods sight 3. That nothing but bloud comes on the Altar For onely the bloud of Christ his Sonne cleanseth us from all sin Note hence that the Priests in the Law must be put in mind that they were sinners and needed a sacrifice for themselves By which they were to take notice of a difference between themselves and our high Priest 1. There was no perfection in their persons for they must offer and lay their hands on the head of the sacrifice confessing guiltinesse 2. Nor in their Ministery in which the high Priest need offer for his own sinnes 3. Nor in all their Consecration they could offer no sacrifice to wash away any sinne their owne nor others onely they did point at the sacrifice of Christ but by his consecration he could offer himself a meritorious and sufficient sacrifice for the sinnes of his elect Thus is our high Priest advanced above them all The second of these sacrifices in the Consecration of the high Priest was to be a burnt offering or Holocaust The use of which was to signifie the dedication of himselfe and all that he had to be purified by the Spirit as by fire to the use of God in his service as that Holocaust was verse 15 and 19. Most things in this were common with the former 1. The bloud must be sprinkled on the Altar round about signifying the full remission of sinnes purchased by the bloud of Christ and the communication of all his benefits and the virtue of his whole passion to be aplyed to the whole Church for sprinkling still betokens application 2. The inwards and legs must be washed in water vers 17. signifying that Christ should bring no unclean thing in his offering but he should be absolute pure within and without in his mind thoughts affections signified by the inwards and in his conversation motions and walkings signified by the legs 3. The burning of the offering wholy ver 18. signified 1. The ardent love of Jesus Christ who was all consumed as it were with the fire of love and zeale towards mankinde upon the Crosse. 2. The bitternesse of his passion in his whole man who was as it were consumed wholly with the fire of his fathers wrath due to the sinnes of man 4. As the burnt-offering ascended up to heaven in fire So Jesus Christ having offered himselfe a whole burnt offering ascended up into heaven and so obtained an everlasting redemption for his Church From whence also he sends the fire of his Spirit as on the Apostles so on all beleevers in their measure Joh. 14. Note from this sacrifice for the high Priest that first he must offer the sinne-offering and then the other sacrifices for consecration This burnt-offering nor the others following could never have been acceptable if the sinne-offering had not gone before and sinne by it expiated Learne hence that so long as we are in our sinnes all our sacrifices and services are abominable Sinne unremoved lyes in the way of thy prayer The blind man could say God heares not sinners Joh. 9. 31. And David If I have delight to sinne God will not hear my prayer Sinne unrepented and unpardoned makes thee hatefull in the house of God thy hearing doth but more harden thee the Sacraments become poyson unto thee for thou by thy sinne castest poyson into the Lords Cup and so eatest and drinkest thy owne damnation For Applycation Let this be our wisedome first to offer our sinne-offering It is the Lords own counsell Isai. 1. Wash you cleanse you and then come and let us reason And as our Lord advised us in case of reconciliation with man we must much more practice in case of our reconciliation with God If thou hast brought thy gift to the Altar and thou remembrest that God hath ought against thee first reconcile thy selfe to God and then to man and so bring thy gift There be two graces which we must bring before God in all our services in which we would find acceptance The former of preparation that is repentance which prepareth aright to the performance of good duties The latter of disposition and that is faith which disposeth the party aright in the whole carriage of them for this purifieth the heart exciteth the will sees the weaknesse seeks a cover and finds acceptance The third sacrifice in the consecration of the high Priest was the peace-offering or the Eucharisticall sacrifice the use of which was both that Aaron should shew his thankfullnesse to God who had advanced him to so high an office as also to obtaine of God by prayer such high and excellent gifts as were needfull for the execution of the same and this pointeth directly at Jesus Christ. 1. The bloud of this Lamb was to be put on the lap of Aarons eare upon the thumb of his right hand and on the great toe of his right foot Signifying 1. That all the actions of Christ his hands feet and parts were red with his passion Psal. 22. 16. they pierced my hands and feet 2 The whole obedience of Jesus Christ to his father even to the death called a piercing or boaring of the eare 3. That it is Christ who sanctifieth the eares hands and feet of the Priest and people The eare to hear divine Oracles the Priest must first learne then teach The hands to work the actions of grace and holinesse The feet to direct and lead into all holy motions and conversation all must be washed by the bloud of Christ that we may be wholy clean As both our Saviour teacheth by the washing of the disciples feet Joh. 13. 5 6. As also in Peters request Lord not my feet onely but my hands and head Joh. 13. 9. 2. A part of this sacrifice went to the Priest part to the Offerer signifying that both Priest and people have part and interest in the death of Christ as also that Christ did not onely deliver himselfe to death for us as this Ram but also giveth himselfe to feed us to eternall life Joh. 6. 55. My flesh is meat indeed 3. It must be heaved up before the Lord and shaken too and fro every way vers 26. Signifying 1. The lifting up and heaving of Christ upon the Crosse. 2. The heaving up of our hearts in thankfullnesse to God for so great benefits 3. That the merits of Christ our true sacrifice and benefits of his death should by the preaching and publication of the Gospell be spread abroad into
upon the unclean person the third and seventh day and so he washing his clothes and flesh with water was clean at even ver 18 19. Signifying 1. That the bloud of Christ is the onely water of separation for persons separate to separate them from their uncleannesse The water made of the ashes of Christs death and bloud-shed sprinkled upon the unclean can onely purge the conscience from dead works 2. That this bloud 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 bloud of that eternall sacrifice figured by that which is sprinkled with hysope 3. That this bloud of Christ must be 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 falles 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 weak Christian be quite dejected in the sence of the multitude of his frailties and foule touches seeing the Gospel affordes us the remedy and meanes to cleanse all morall uncleannesse no lesse certainely and fully than 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 he must presently repaire to the meanes of legall cleansing So every Christian defiled by the least touch of any dead work must have recourse to the remedy appointed in the Gospel The Law appointed the water of the ashes of a red Cow but the Gospell appoints the red bloud of Jesus Christ sprinkled and applied by faith as by hysope upon the conscience Consider 1. The necessity The person defiled not having this sprinkling upon him shall be cut off from Israel vers 13. So whosoever hath not the bloud of Christ sprinkled upon his soule shall be cut off from the number and inheritance of the Saints Mar. 16. 16. he that believeth not shall be damned 2. Every sin is a separation from God who being a God of pure eyes cannot abide the filth of it and therefore we 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 hour yea every moment 3. An unclean creature or vessell could not be of any service to man for he must not touch it till it be cleansed So a sinner so long as he is unclean and impenitent cannot be of any good use nor present any acceptable service to God And therefore the Prophet Isa. 〈◊〉 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 unclean thing and I will receive you and be a father unto you Implying that the Lord will not receive him that any way communicates with sinne if obstinate and impenitent 4. Nothing else can recover our beauty and first estate of holynesse and happinesse but this laver A cloth once soiled never recovers the beauty and whitenesse but by washing This laver onely brings back 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 meer 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 weekly and yet go on year by year in the soule defilements of sinne and never desire to be washed and rinsed in the water of separation nay nothing more troubles them than to be called to reformation A cleanly man will have his clothes washed weekly 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 Jewes to avoid those foulnesse and how much more should Christians be 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 the least appearance as well as evill it selfe 2. From others For the Jew might be 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 subtletie and strength Watch against other sinnes as being beset with snares Resolve with good Jacob Gen. 49. 6. Into their secret my soul 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 he onely findes the favour of God and the happinesse to see God Sect. VII The oblation for unclean issues leading us to Christ is appointed Lev. 15. 14 15. In this 1. What foules must be prepared for the offering Two Turtles or two young Pigeons and so for the womans vers 29. Of the clean kind of birds signifying and resembling the purity of Christs humane nature Besides his innocency simplicity meeknesse chastity charity fruitfulnesse of all which virtues these Doves were expresse Emblems 2. What was the use of these foules 1. They must bring them to the Priest No man must offer his own 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 publick service must not be privately performed and figured our entrance by Christ the doore 3. One must be made a sinne offering the other a burnt offering The sacrifices were types of that onely sacrifice of the Sonne of God our Redeemer performed upon the Altar of his Crosse for the expiating the sinnes and foule issues of the whole world In them both 1. What they were 2. What were the ceremonies about them 1. The sinne offering was a sacrifice in which the whole beast or bird was not consumed with fire as the burnt offering was
but slaine for the expiation of sinne The use of which was to figure and seale up to the Jews the expiation of their sinnes in Christ. Now Christ is made manifest for the doing away of sinne by the slaine sacrifice of himselfe Heb. 9. 26. and see vers 28. The burnt offering was a sacrifice in which the whole beast or bird was consumed with fire offered up therein to God for a savour of rest namely to appease and pacifie Gods wrath for some sinne or sinnes committed Which signified that Christ was to be a whole burnt offering and to be wholly consumed in soule and body with the fire of his Fathers wrath that he might be a sweet smelling savour for us He gave himselfe for us a sacrifice and oblation for a sweet smelling savour Neither did the believing Jewes think that God was appeased by any virtue in the burnt-offering but through the eternall sacrifice of Christ shadowed therein 2. What were the ceremonies about these foules for they all pointed at Christ. 1. For the sinne offering of foules the ceremonies are appointed Levit. 5. 8 9. and they be three 1. Rite The Priest must wring the neck of the Dove asunder but not pluck it clean off and the same rite in the burnt-offering The neck must be pincht with the naile of the Priest to let out the bloud but the head must not be pluckt off from the body Signifying 1. That although Christ was to die yet his divinity and humanity should not be severed 2. That the death of this innocent Dove should not interrupt his headship of the Church He was to be pinched to death but his head should not be severed from his body and members which is the Church 3. That Christ should die indeed but no bone of him must be broken Joh. 19. 36. Shadowed also in the Passover 2. Rite The Priest must sprinkle the bloud of the sinne offering upon the side of the Altar vers 9. and the like in the burnt offering Chap. 1. 15. Signifying that all the virtue and merit of Christs bloud for the purging of sinne was drawn from the Altar of his Deity He must be God that must purchase the Church with his bloud Act. 20. 28. and 〈◊〉 Cor. 5. 19. God was in Christ. 3. Rite All the rest of the bloud must be powred out at the foot of the Altar Signifying not onely the powring out of the bloud of Jesus Christ our true sinne offering upon the Altar of the Crosse without which shedding of bloud can be no remission of sinnes but also the bloud powred at the foot of the Altar that is those clots and drops of bloud plentifully flowing from him in his agony before his passion Luke 22. 44. as he was going up to the Crosse. 2. For the Dove appointed for the burnt offering besides the former rites some other are appointed 1. The Priest must pluck out the maw with his feathers and cast them besides the Altar on the East side in the place of the ashes For these were things unclean and signified that Christ should bring no unclean thing to his suffering but present a most spotlesse and holy oblation to the Lord for else had it not been of sweet smell 2. The Priest must divide and cleave the bird with his winges but not asunder signifying Christ who seemed by his death to be burnt extinct and perished for so he was in the esteem of his own disciples as they were going to Emaus but yet he was not quite sundered but rose againe by his own power and ever liveth sitting at his Fathers right hand to make request for us Yea his own words might seem to imply a sundering when he saith Why hast thou for saken me but that the ingemination of his former words my God my God doth strongly prove the contrary 3. This bird must be throughly consumed to ashes to make it a sweet savour to the Lord Levit. 1. 17. signifying that never was any thing so gratefull and acceptable to the Lord as the whole burnt sacrifice of his Sonne in which he smelled a savour of eternall rest To which the Psalmist alludeth Let him smell a savour of all thy oblations and turn thy burnt offerings into ashes Psal. 20. 3. 4. When all these rites were observed the party that was unclean shall be clean Levit. 12. 8. and Chap. 15. 13 28. signifying that a party justified by Christs bloud and exercising true repentance and the study of holinesse and new life is brought in againe into the right and fellowship of God and his people whatsoever his uncleannesse formerly hath been And thus hath the legall cleansing of this person brought us to the Evangelicall in Jesus Christ I. Sundry grounds of consolation to the Church and people of God 1. As Christ seemed clean divided and sundered from his Father from his Church but was not so his members often seem quite sundered from God and all comfort but are not and Ch. 6. 9. A godly man may be in such a streight as David was when thus he brake forth to Jonathan As the Lord liveth and as thy soul liveth there is but one step between me and death And yet when he can see no passage God makes a passage forth Hence may a Christian with Paul challenge all perills and dangers and contemne them as too weak to separate us from Christ Rom. 8. 39. yea in all things we are not onely conquerours but more than conquerours So was Christ in death and from under the grave more than a conquerour Let a Christian be slain it hinders him not from being a conquerour and what ever he may loose he looseth not the love of God who loveth him to the end whom he once loveth and therefore onely the sound Christian is in a sure estate If sorrow be for a night joy will returne in the morning after darkenesse as sure to see light As Jesus Christ keeps his headship and death cannot sever him quite so the members may be pinched yet not quite off but abide members still 2. As the speciall providence of God watched his own sonne that though he was in wicked hands that wanted no will yet they were kept from breaking one bone of him so doth the same providence watch over his members that howsoever the wicked of the world pinch and presse them yet the promise is made to them Psal. 34. 20. He keeps all their bones not one of them is broken that is without the will of our heavenly Father as Matth. 10. 29. Not an haire shall fall for the same providence watcheth the head and members This consideration is used by Christ to remove excessive fear 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 Jacob when he purposed his death and Labans to
cleannesse Sect. VIII Now followes the oblation for the uncleannesse of leprosie The cleansing of the Leper is in Lev. 14. where we read of two sorts of oblations prescribed 1. For the cleansing of him that he might come into the tent 2. After his cleansing and comming into the tent he must offer three Lambes one for a trespasse offering one for a sinne offering another for a burnt offering with a number of ceremonies about the Lambes all leading to Christ. But in this place we are onely to speak of the former concerning his cleansing Lev. 14. from ver 2. to 8. Where 1. The Leper to be cleansed must be brought to the Priest For he onely must discern and pronounce of it whether it be cured or unclean signifying that the sinner that desires to be cleansed must hasten to Jesus Christ the onely high Priest of the new Testament who onely is able to cleanse and heal our leprosie of sinne and herein is farre beyond all those types The Priest could discerne of bodily leprosie and pronounce them cleane if they were so but he could not make them clean if they were not But Jesus Christ can properly forgive sinne the soules leprosie being the healing God and onely Physitian of soules 2. The Priest must go out of the campe unto him to consider him to signifie how Jesus Christ finds us when he first comes unto us namely such as having the most loathsome leprosie running upon us have no right to the communion of Saints nor to any of the priviledges or Gods people but out-casts and aliens from God from the faith and from the common-wealth of Israel Ephes. 2. 12. 3. The Priest must first see him healed and then proceed to the exact cleansing vers 3. signifying a twofold action of Jesus Christ in the curing of the leprosie of sinne For 1. He must heal the sinner by the grace of justification and sound conversion but this is not all for there remaines a great deal to do before we can be soundly cleansed And therefore 2. he must bestow on us his spirit to work in us a daily growth and proceeding in sanctification before we can be pronounced clean 4. The Priest must prepare 1. two little live birds of the clean kind vers 4. 1. two birds to note the twofold nature of Jesus Christ his deity and humanity 2. Two little birds to note the humility and mean esteem of our Lord and Saviour Christ. 3. Two cleane birds to note the unspotted and surpassing purity of both his natures 4. Two live birds one to die and the other to live to note that Christ had one nature to die in another not subject to death As also the twofold estate of our Lord Jesus his suffering and dying estate and his glorious exalted estate 2. He must prepare Cedar wood scarlet and hysope noting as we have heard the excellent graces that Christ brings to his oblation both in regard of himselfe his Church and his Father And signifying that Christ and his graces are inseparable And teacheth that no man can think to be cleansed by the bloud of Christ that is carelesse to receive his graces which thou must as eagerly desire as himselfe 5. The use of these materialls of cleansing concern 1. the dying bird 2. The living bird 3. The party to be cleansed First concerning the dying bird 1. One of the birds must be slaine pointing at the death of Christ without which is no purging or cleansing of sinne Heb. 9. 22. But one bird onely dyed so Christ was put to death concerning the flesh 1 Pet. 3. 18. 2. It must be slaine over running water that the bloud might fall into the water The bloud falling into the water signified 1. That a fountaine of grace by the death of Christ is opened both for justification and sanctification For water and bloud here meet shadowing the streames of water and bloud issuing from the side of Christ in his passion 1 Joh. 5. 6. 2. The bird slain over running water signified the innocency of the death of Christ for though he must die yet his bloud is in pure streames as running water is 3. That this water must be running water not standing signifying that there is a continuall cock and conduit of grace overflowing from this fountaine ever runing and issuing from Christ to the refreshing of thirsty and weary soules believing in his name 4. By the falling of the bloud into running water might also be signified that the death of Christ should run into the Ministery of the Gospel as the waters from under the Sanctuary every way As Christ spake of Maries fact preparing him to his death so much more of his death it self what he hath done and suffered shall be every where preached to the worlds end 3. This water must be in an earthen vessel Not onely to signifie that Christ must sweat and powre forth in his death water and bloud according to his humane nature which for the time of his abasement was a fraile and brittle vessell subject to infirmities and contempt and in all things like unto ours onely sinne excepted but also that this blessed treasury of the Church should be retained and held in earthen vessels that is the faithfull Ministers of Christ how contemptible so ever they are in the world yet these shall carry and disperse these blessed misteries unto men as 2 Cor. 4. 7. Secondly concerning the live Sparrow The generall signification of it was Christ now alive raised from the dead who can die no more but ever liveth and sitteth at the right hand of God and that by the power of his divinity And 1. This Sparrow must be used also to the cleansing of the Leper For neither the humanity of Christ without his deity nor his deity without his humanity can cleanse or justifie the sinner Neither the life of Christ without his death nor his death without his life can availe us to righteousnesse Act. 20. 28. God shed his bloud to purchase the Church to himself 2. The Priest must dip the live bird and the Cedar and scarlet lace and hysope in the bloud of the Sparrow slaine and pure water vers 6. Signifying 1. That the deity of Christ which is impassible in it selfe can yeeld us no comfort alone had it not been joyned to an humanity subject to passion which is plainly meant by dipping the live bird in the bloud of the slaine For therefore the sonne of God must take our nature to better our nature and take our flesh that by death he might destroy him that had the power of death Heb. 2. 14. 2. The scarlet cedar and hysope must be dipped also to shew that all the graces we receive from him must be dipped in his bloud by which alone we have both accesse unto grace and acceptation into grace For by the dipping and union of this live bird and slaine we come into the grace and favour of God being united first to his
1. Duties to Christ our Salomon 1 Hear him 2. Wait on him think thy self there in happy Use. 2. Fourefold comfort in our Salomon Four things delivered in which Jonah was a type 1. Name and office 2. Kind of death Egosum Manner And fruit 3. Buriall 4. Resurrection Use. 1. Repent at the Ministery of his servants Motives Christ a far more excellent Preacher Use. 2. Vocation of the Gentiles Rom. 9. 6. Use. 3. Our resurrection assured to us Use. 4. Power and wisdom of God to be admired Use 5. Terror of sin even in Gods own children And comfort Ubi putabâ—batur interitus ibi custodia Four rankes of sanctified ones under the Law 1. The first-born types in four respects Ex 〈◊〉 Commuâ—â—is 〈◊〉 gratia 〈◊〉 is 〈◊〉 〈◊〉 Primogenitus ante queÌ„ nullus Unigenitus post queâ—â— nullus Hieron advers Helvid 2. 3. Heb. 1. 6. 4. Psal. 45. 7. Use. 1. Every mercy is the greater engagement unto God Use. 2. Honour Christ as the first-born of God and how Use. 3. Threefold comfort in the birth-right Use. 4. Forfeit not the birth-right by sin Use 5. Resemble Christ our Elder brother Joh. 1. 13. Priests typâ— of Christ wherein The choice respected 1. Tribe 2 The perfections Note 1. A cover for all deformimities of soul and body Note 2. Qualities requisite in Ministers In the consecration 3 things 1. Washing 2. Anointing When. Unctus Dei Nolite tangere unctos meos Matter Measure Communication Note 1. Eminency of Christ above all creatures Heb. 3. 1. Note 2. Ministers must increase their gifts Note 1. Dutles of private beleevers 3. Sacrificing Three sorts of sacrifices 1. A sinne offering Particulars six Note No perfecti on but onely in Christ 2. A burnt offering or Holocaust Particulars four Note Sin unpardoned all service is abominable Psal. 66. 18. Use. 3. A peace offering or sacrifice Eucharisticall Particulars four Psal. 40. 6. Note Wash and purge all with the bloud of Christ. Notes of it Merito sanguinâ—â— satisfactorii Spiritu naturam nostram regenerante Effects two Heb. 9. 14. The Priests garments in number 10. whereof 4. belonged to inferiour Priests 1. A linnen garment 2. A girdle 3. A bonnet 4. Breeches To the high Priest six 1. The Ephod where Matter Forme Ornament Use. Distinction Propriety 2. The brest plate of judgement Precious stones Shining Worth Place Number Order Figure Use. Quantity Urim and Thummim Non est manifestuÌ„ apud nos quid haec significent Rab. Da. Names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Use of them 3. The Robe Particulars four 4. The Miter Particulars 3. Propter summum Sacerdotem 5 The embroidered Coat Three things in Christ noted hereby 6. The girdle Four things in Christ noted thereby 1. Seven uses for the Ministers No baseness in a Minister 2. Variety of gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miniâ—â—erâ—â— Perâ—o nae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Typus fidelium in doctrina integritate morum 4. Special holinesse 5. They must be good preachers good livers 6. Love the flock dearly Illud quod Christiani sumus propter nos est quod autem praepofiti sumus propter vos est Aug. de Past cap. 1. Illud quod mundani sumus potius quam Christiani propter nos est 7. Still keep on these holy garments 1. Three uses for the people Twofold instruction Use. 2. As a Priest offer spirituall sacrifices In our pristly garment How put on Use. 3. Comfort to the godly 1. In Christ so arrayed 2. In respect of themselves In generall Psal. 45. 9. Ezek. 16. In the particulars 1. Beleevers highly estâ—eÌ„ed as precious stone Sin to slight them 2. As Pomegranats 3. As heires of the crowne of righteousnesse Common actions of the Priests 3. 1. Abstinence from wine and strong drink 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The use of this Law Intemperance in Ministers very hurtfull 2. Ministers marriage how orderd Whom they may not marry And whom they may Typical use of this ordinance 2. Cor. 11. 〈◊〉 Perpetuall Ministers marriage lawfull 1 Tim. 3. 11. Against the practise of Romanists Bale De actis Romanorum Pontificum Mourning for the dead Whether for the wife Ceremoniall use hereof Numb 25. 3. Perpetutall Sin the proper cause of mourning Mischiefes of sinne 2. Ministeriall actions of the Priests Common actions of all Priests six Isa. 52. 4. Psal. 45. 2. Num. 6. 23 Joh. 17. Actions proper to the high Priest Daily Exod. 32. 7 〈◊〉 Psal. 141. 2. Revel 8. 3. Weekly Yearely Continually Use for Ministers Rom. 12. 1. Act. 20. 17. Use. For the people 1 Thes. 5. Reasons for a yearly fast Nazarites types of Christ 〈◊〉 waies Separate or set apart 3. waies Christ emineÌ„t for sanctity in 6. respects 2. Abstemlous and why 3. Nourishing the haire Rom. 13. 14. Pictoribus atque Poetis Quidlibet audendi semper fuit aequa potestâ—s Hor. 4. Not touch the dead 5. Released of the vow Vse 1. Christ and his excelleÌ„cy to be acknowledged And his great power wherein Use. 2. Differences of the Nazarites vow and Papists Nazarâ—us non suit caeteris justior sed aptior ad â—fficia Use 3. â—mbra legis câ—â—â—â—iâ— illuxit veritas Evangelii Be Nazarites and how Cleansing the unclean a type of Christ. 3. Sorts of uncleanness 1. By meats or creatures that were unclean Whence this uncleanness When it began How it could be Meats why prohibited Marke of clean beasts 2. By an unclean issue What it teacheth Generatum sequitur naram geâ—erantis 3. By leprosie Per sensibilia ad intelligibilia Sin declared odious Poena culpae In all God hates Infection Excommunication Quoad Consor tium Locum Praemâ—… Paine and danger Signes of sin and leprosie Note 1. Church and members subject to many defilements And why Note 2. Look narrowly on the misery of sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good to see and know our filthiness by sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Miserable effects of inward uncleannesse 2. Uncleanness cured by washing and offering Washing bloud of Christ. Externi symboli et professionis Veritatis internae ResemblaÌ„ce Use. 1. Smalest sins to be put away Use. 2. Goe to Christ wash and be cleaÌ„ Offering Christ offered himself Washing not sufficient without offering 1. Red Cow Pro Christo aries pro Christo agnus pro Christo vitulus pro Christâ—hircus totum Christus Aug. Difference Dead woâ—… why 1. 2. Isa. 1. 18. Isa. 63. 1. Cant. 5. 10. 4. Psal. 51. 7. Note 1. There is a way to cleanse every uncleannesse Note 2. Have recourse to the means Motives Ex opere operato Note 3. Be very carefull to avoid spirituall uncleannesse Iustus metuit non solum a peccato sed a contagione labe peccati Ambr. de institut virg 2. Birds Ephes. 5. 2. Lev. 1. 15. Lev. 1. 16. Note 1. Comfort to the godly 2. Cor. 4. 8 Note 2. Affect purity of heart and life Motives Casta Deus mens est casta vult mente
his passion rose early in the morning to fullfill the work 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 MountMoriah must bear the Temple built by Salomon a type of Christs body Joh. 2. 19. Mount Calvary must bear the body it self and these two hills if they be not one and the same as Augustine thinks 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 feell 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 Isai 53. 4. He bare all our diseases And then both by Gods appointment were bound on the wood fastned hand and foot not that either was unwilling but to retaine the manner appointed for a sacrifice 5. Isaac must be offered alone the servants must stay at the foot of the hill a farre off little knowing th businesse and sorrow in hand So Christ must tread the Winepresse alone Isai. 63. 3. the Disciples fear and fly and little consider the agony of their Master 6. The Father carrys in his hand the sword and fire against his own 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 hand Isaac's flesh must not be pierced or cut The souldiers ready to break the leggs of Christ as of the two theeves must stay their hands not a bone of him must be broken 2. Isaac offered 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 days he revived and raysed himselfe againe to dye no more So both were delivered from death the third day wherein the Apostle plainly makes him a type Heb. 11. 16. 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 thornes and bryers which would for ever have held us if they had not held him V. In his mariage 1. Rebeckah was fair and beautyfull so the Church is faire in the beauty of Christ and fair within 2. She was of his own kindred and flesh Gen. 24. 4. so Christs spouse is of the same flesh which himself assumed 3. She was wooed by his Fathers servants and brought forwards towards 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 selfe with jewels and trims her self before she comes to Isaac but covers all with a vaile So the Church prepares her selfe as a Bride for a Bridegroome trims her selfe with faith and grace as Jewels but covers and vailes all with humility modesty shamefacenesse as not worthy to be seen much lesse matched to such an husband 6. In her comming towards Isaac Isaac meets her so the Church cōming towards Christ he meets her a far off 1. by his grace of election 2. By his most intire 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 pattern by which to frame our obedience Phil. 2. 8. Let the same minde be in us that was in them 1. To be 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 be prosecuted to death so let us not procrastinate but hasten to our duty especially to our sacrifices of prayer and prayses early in the morning Psal. 108. 2. 3. As Ahraham in offering or Isaac in obeying consulted not with flesh and bloud acquainted neither Sarah nor the servants nor consulted with humane wisedome 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 bloud after he had a calling If flesh and bloud will object any thing against obedience and extoll it selfe against the knowledge of God bring it captive into the obedience of Christ 2 Cor. 10. 5. 4. Obey in suffering as well as in doing dayly take up our crosse as both they carryed the wood of their offering and not repine nor reply We must not think that by carrying our crosse we can performe the work 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 stick not at heavy crosses and burthens they carried heavie loads of wood We must not love our lives to death if God call us thercto For both they were obedient unto 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 mind Nothing we say is hard to good will But this good will is not to be 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 commandment is impossible and an intolerable yoke Let Christ give the same commandement to the young man and to the disciples of leaving all and following him it is an impossible taske to the one yet in his naturall estate but an easie yoke to the other who with the commandement receive some secret power to draw them to
that is fixed in that rocke and stone of Israel 7. Their use That Aaron who before bare the names of Israel on his shoulders before the Lord might now bear them on his heart continually for a remembrance before the Lord when he goeth into the holy place vers 29. signifying 1. The ardent love of Jesus Christ towards his Church who beares it not onely on his shoulders as a shepheard nor onely in his armes as a nurse but upon his heart and in his heart never to forget our good If Aaron may forget the names he carries upon his shoulders he cannot the names upon his brest or heart so cannot Christ forget the Church he hath taken into his heart Isai 49. 15. Can a woman forget her childe and not have compassion on the sonne of her womb though they should forget yet will I not forget thee 2. Bearing of the names continually before the Lord on his heart signifieth the continuall mindfulnesse and intercession of Jesus Christ for his Church in that heavenly sanctuary Heb. 7. 25. By vertue of which all our prayers get audience and acceptance 8. The quantity As all the names of Israel were gathered into a narrow compasse so Jesus Christ our Mediator shall gather together into one all the despersed sonnes of God and present them before God as the most beautifull and precious parts of the world Joh. 11. 52. He shall make a short account in the earth in comparison of the wicked who will take up more roome II. In respect of the Urim and Thummim which were put in the brest-plate of Judgement vers 30. Of which Rabbi David a Jew saith It is unknown to us what these signifie And what this precious monument was put by Gods appointment into the fold of the Pectorall no man living can tell I take it to be no workmanship of man but a sacred monument immediately received from God But expresly they signified Jesus Christ 1. In their names 2. In their use 1. Their names Urim and Thummin Urim signifieth lights in the plurall number Note that there were not lights and shining before in the Pectorall by the many precious stones but here is a glorious light shining above them all to which their light is obscurity Plainly signifying Jesus Christ in whom are hid treasures of wisdome and knowledge Col. 2. 3. He is the light of the world Joh. 9. 5. Which enlightneth every one that commeth into the world Joh. 1. 9. There are many lights as stones and stars in the world but he is the sun nay he is lights With him is many-fold wisdome And without him is nothing but darknesse sinne death inner darknesse and utter Joh. 8. 12. Thummim signifieth perfections And to whom can this point us but unto Christ in whom alone are all perfections of holinesse and graces There is illumination in the twelve stones the Church but not any perfection there is some purity in the stones but farre from perfection of it In Christ is perfection in all parts and from him alone we must expect our perfection II. The use of them was to receive by them answer from God when the high Priest consulted with him vers 30. For when the Priest asked counsell of God God is said to answer by Urim that is not by the colour of the stones nor the changing of colour by brightnesse blacknesse or bloudinesse of them as some Jewes but the Lord answered by voice Numb 7. 89. And therefore it is called the Urim of Judgement not because it selfe gave Judgement or decided causes but because the Lord answered when the Priest applyed the Urim and Thummim This directly looked at Christ as to whom 1. All secrets and Mysteries are perfectly known He is the Lamb with seven eyes which are the seven spirits of God Rev. 5. 6. Onely worthy to open the booke vers 9. because of his abundant grace and wisedome signified by the seven spirits 2. Who makes known and continually reveales to his Church and members as their need requires whatsoever is meet for them to know by such meanes as himselfe hath sanctified Now although this was a great priviledge of the first Temple and the second did want it that they might not be kept from desire and expectation of the true Urim and Thummim yet we in the new Testament are farre beyond them For as the Oracle by Urim was certaine for direction so Christ is the most perfect rule and direction shadowed by that As the Urim answered by voice so Christ by his word preached As God spake then by Urim to the Priest So now by his own Sonne Heb. 1. 2. Wouldest thou have God answer thee goe to the Urim 1. Frequent his ordinance God then answered when the Priest consulted 2. Pray for wisdome If any man want wisdome let him aske of God and it shall be given him Jam. 1. 5. 3. Feare God Psal. 25. 14. The secret of the Lord is with them that fear him 4. Follow and obey the voice Joh. 14. 21. If any love me and obey my commandements I will love him and reveale my self unto him Joh. 7. 17. If any man doe the will of God he shall know the doctrine whether it be of God The third peculiar garment of the high Priest was the robe of the Ephod Exod. 28. 5 31. On the skirts of which were fastned 1. The Pomegranates of blue silke and purple and skarlet round about This fruit hath a most pleasant smell sweet in it selfe and sweetning other things round about it and is full of precious juyce and liquor 2. Bells of gold between them round about a golden Bell and a Pomegranate the use of which was that his sound might he heard round about when he went into the Sanctuary and holy of Holies The whole garment signified the righteousnesse of Christs humane nature which is 1. Most sweet it selfe having a most pleasant savour as the Pomegranate 2. Full of most precious juyce and vertue to qualifie and abate the raging heat of Gods displeasure as the juyce of Pomegranats doth allay the burning heat of an ague that would shake the body to pieces 3. Casts upon us a sweet savour being wrapped in it For wee by nature stinking in our sinnes and rottennesse are loathsome to the Lord but once covered with this mantle we are a sweet savour to God who now speakes of us as Isaac of Iacob covered in his elder brothers garments My sonne is as the savour of a field which the Lord hath blessed Gen. 27. 27. 3. This garment hath a sweet sound as of golden Bells which to hear were most delectable because the garment of Christs righteousnesse brings grace to us no otherwise than by the sound of the Gospell For Faith by which we put on Christ is wrought by hearing the sweet sound and golden Bell of the Gospell Whence some have thought that by this part of the Priests Attire is shadowed the Propheticall
and office submitting himselfe to sorrow curse c. Besides what courage and fortitude did he express through his whole function and office in overcomming Sinne Death Satan the Crosse Hell and all adversaries Sampson the strongest of all Nazarites was but a weakling to him his adversaries flesh not spirit his power faint and failing yea changed into weaknesse IV. Nazrrites must not come near the dead to touch them nor defile themselves by them nor meddle with the funerall of father mother brother sister or any of their kindred though they might pretend never so much piety affection or good nature By which Law the Lord would teach them two things 1. That no changes of this life nor losses of their dearest friends should turne them aside from their duty or from the observation of the Law of their profession 2. To teach them constancy patience and magnanimity of spirit in the greatest outward afflictions and not to shew a weaknesse or passion in open and excessive lamentation Our Lord although he did touch the dead and was at funeralls and wept at the raising of Lazarus and so observed not the ceremony of Nazarites because he was no Legall Nazarite but was called a Nazarite as being the truth and substance of all the Legall Nazarites as in all other things so in this For he onely was the Master and had the true command of all his affections never exceeded measure in any thing never was defiled by any person dead in sinne never by any dead work never touched or came neare any such defilement which Legall Nazarites could not avoide V. The Nazarites must be absolved and released from their Vow by comming to the doore of the tabernacle of the Congregation with their offering Numb 6. 13. plainely by that figure leading us unto Christ the onely doore by which we enter and have liberty to come into the presence of God and obtaine freedome from the sinne and weakness of any duty we performe before him Now for Applycation I. Acknowledge Christ the true Nazarite Upon his head let his Crowne flourish As it was said of Joseph Gen. 49. 26 he was separate from his brethren so was Jesus Christ separated from all other men and Angels 1. In holinesse and purity being advanced in holinesse above all creatures He alone in propriety and perfection is a Nazarite purer than snow and whiter than milk yea his measure runs over to his Church Ephes. 5. 26. 2. In excellency and perfection of all virtues and graces he is that Netser Isai. 11. 1. the branch or flower which alwaies flourished in all kinds and perfections of virtue and graces and casts from him farre and near a most sweet smell sweet and acceptable to God and men 3. In power and authority The kingdome is his and power and glory all power is given him in heaven and in earth He hath power 1. To do us good 2. To withstand our evill 3. To tread down Satan sinne death 4. To rescue his Church to confound Antichrist and all enemies 5. To finish the grace and glory of his Saints Object Why must Christ be so pure a Nazarite Answ. 1. Because his passion could not have been acceptable if his person had not been as pure as the sunne 2. He was to be not onely righteousnesse in himselfe as other Nazarites or righteousnesse in part but he must be a perfect righteousnesse unto many Ob. But how could he be so pure comming of Adam as they did Sol. He came of Adam not by Adam as they did that is he came not by naturall propagation from Adam but was conceived by the holy Ghost and so all originall impurity was stopped in the very first moment of his holy conception Ob. But did not he take the same infirmities comming of Adam as they did Answ. No he tooke such infirmities as he pleased to fit him for a mercifull high Priest not to hinder him and therefore he took such infirmities from Adam as were miserable but not damnable and so remained a pure Nazarite without all sinfull frailty II. Christ the true Nazarite being come all shadowes must fly away and therefore this order of Nazarites gives no colour or approbation to any order of Popish votaries or monasticall persons now in the new Testament Besides that white is not more contrary to black than monasticall vowes to this For 1. The Nazarites were appointed by God himselfe their 's devised by themselves 2. Their vowes were of things possible in their power and temporary these are of things impossible without their power and during life be the party never so unable to endure it 3. Their vowes though appointed by God were not able to merit remission of sinne and eternall life but these say that they merit for themselves and others that their vowes are parts of Gods worship which never came in his mind or book and a state of great perfection Whereas a Nazarite was not more righteous than others but better fitted for his duty 4. Nazarites might not cut their haire their order stands in cutting and shaving that they may still look neate and effeminate 5. Nazarites drink no wine nor strong drink and they are very temperate in their diet these Belly gods eat up the fat and poure in the sweet till they be monsters that the very fasts of â—riers for the delicacy and abundance is become a proverbe 6. Nazarites might not come at funeralls these follow them as flyes do fat meat and suck out thence their greatest profit and sweetest morsels 7. Nazarites notwithstanding their vow lived in holy wedlock but Popish Votaries abhorre marriage not lust or whoredome Yet from this order they would establish their disordered orders as contrary as darknesse to light III. The shadow of the Law is vanished away and the truth of the Gospell is broken forth as the light saith the Canon Law Every Christian must be a Nazarite not by vow of separation but by imitation and resemblance of Christ the true Nazarite For I. He must be separate from others 1. He must see that â—e be separate from ungodly ones as one advanced to a happy estate in Christ. 2. That now his mind affections speeches and whole course be contrary to the course of the world and so as Joseph separate himselfe from the evill behaviour and manners of his brethren yea complaine of them to his father 3. He must be content if his brethren separate from him as did Josephs brethren when they sold him into Egypt This is to be a Christian Nazarite II. This Christian Nazarite must strictly keep the rules of his profession i. e. he must labour 1. To preserve the vow of holinesse made in Baptisme study and follow after sanctification This is the will of God even your sanctification 1 Thes. 4. 3. he must resigne himselfe wholy to God 2. Carefully to avoid the least defilement of sinne The Lord made a Law Numb 6. 9.
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 than leprosie So nothing is so hatefull and abhominable to God as sinne his eyes cannot abide to behold it he will not endure it in his dearest servants no nor Angels themselves unrevenged he esteems the sinner as dung 4. No disease more contagious and infectious A leper must meddle with nothing unlesse he would defile it All he can doe is to make others unclean 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 unclean by the filthy breath of his corrupt communication by his wicked example and conversation No leaven is so spreading no pitch so cleaving 5. Leaprosie 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 Uzziah 2 King 15. 5. Neither might they come to the Temple to joyne 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 extream sorrowes and paines that wait on sinne unpardoned sorrowes 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 we 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 symptomes and effects of sinne in the soul. 1. As there is a debility and weaknesse of all parts becuase 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 mind none more proud than he who hath least cause 3. There is burning and thirst through the adust and burnt bloud by melancholy whereof it ariseth here is inflammation and burning of anger of lust and thirst after the world after revenge after prefermentst 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 envie of hatred of goodnesse of uncleanenesse in speeches 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 filhy breath of corrupt communication of uncleane and adulterous speeches swearing and cursing speeches lying and false speeches slanderous and uncharitable speeches 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. 1. 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 taste but he is presently defiled as he that toucheth pitch cannot but be defiled with it Where be 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 vouchsafeeth 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 between this heaven and earth and the new heaven and new earth in which dwells nothing but righteousnesse for had the Saints no warre there needed no watch there could be no victory if no seed 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 he magnifieth his mercy both in covering and curing so great and many corruptions 3. The godly in sence of their uncleanenesse are kept low in their owne eyes and watchfull of their own waies and so are driven out of themselves unto Christ for righteousnesse and unto God for strength continually as privy unto their own continuall weaknesse 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 here 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 be translated thither where righteousnesse shall dwell yea the righteous and holy God shall dwell immediately in the middest of his Saintes and all things together with themselves shall be most absolutely clean and holy II. The Lord by so large a description of legall uncleannesse would have them and us look more nearly and seriously upon our own misery by sinne both in the cause and in the effects of it The former by bringing us to the contemplation of the foulnesse of our natures and uncleannesse even in our birth and originall For howsoever men little esteem or bewaile this uncleanenesse of nature and original sin yet the Apostle better acquainted with the nature of it calls it The sinne and the sinning sinne and the sinne which dwelleth in us and compasseth us about Rom. 7. 17. Neither can a man ever be
Because he covered himself with a Serpent when he first stung and deceived mankind 2. He is more subtle than any Serpent crafty to insinuate and deceive 2 Cor. 11. 3. 14. 3. As a Serpent dwels and lies among thornes bushes bryars and feeds upon dust so the devill reigns in the thickets and bushes of worldly cares and lusts and feeds upon worldings exercising his chief power against them 4. As a Serpent casts out of his mouth venome and poyson so the devill casts out nothing but virulent words against God and his Saints and spewes out after the Church a flood of poyson to drown her How he blasphemed Job how he is the accuser of the brethren how of the head Christ himself the Scripture declares 5. As a Serpent is cursed above all beasts so is the devill The first cursed creature in the world was this Serpent and hath ever since remained the cursed head of all cursed rebels and wicked ones to whose custody and condemnation they shall all be gathered in the last day Mat. 25. 41. goe yee cursed c. 2. Why called fiery Serpents Answ. 1. From their colour Through abundance of poyson they had a shining and glistering skinne and they seemed as if they had been made of fire A resemblance we have in our Snakes that seem to shine and sparkle against the Sun 2. From their effect For with their sting they infused such poyson into the bodies of the Israelites as stirred up in them an outragious heat and fire Now these diseases are most painful and so tormentful as if a wild-fire were in the bowels feeding upon the bones marrow and members 3. From their end 1. Because they were appointed by God and after a sort inflamed and kindled with desire of revenge of the Lords wrongs and they so fiercely assaulted the Israelites as if a raging and devouring fire had seised upon them which no way they could avoid 2. That in their punishment they might be admonished both what a fearful fire of Gods wrath they had kindled by their sin against themselves as also that they had deserved a more fearful fire in hell to seize upon their whole man everlastingly 3. Why stinging Serpents Answ. To imply unto us 1. That sin is the sting of this old Serpent even a poysoned sting that he hath thrust into all mankind But with this difference in that this poyson is far more general and the wounds infinitely more mischievous than were those of the fiery Serpents For 1. They stung a few Israelites but not all but this Serpent hath stung all mankind none excepted 2. They stung the bodies onely but these souls and bodies also 3. They stung one part of the body this Serpent all parts and whole man 4. They to a temporal death this to an eternal 2. To imply that sin is the sting of a fiery Serpent 1. Set on fire with wrath and cruelty and desire to poyson and destroy us Rev. 12. 17. 2. Setting on us with fiery darts For so his temptations are called Ephes. 6. 16. for three reasons 1. From the manner and custome of souldiers in times past which cast poysoned darts the poyson of which inflamed the wounded bodies and made the wounds incurable As now many out of desperate malice poyson their weapons and bullets to make sure with their enemy So doth Satan by all meanes poyson his darts to speed the Christians soul. 2. Because as fiery darts they inflame and kindle in the heart all manner of burning lusts and sinnes one of them being but as a spark or firebrand to kindle another 3. Because they leave for most part a cauterized and seared conscience behind them as if they were burnt with an hot iron which makes the sinner stung senslesse of his wound Whence is another miserable difference between the stung Israelite and the stung sinner The former was alwayes felt with grief and pain but this often not felt and so more desperate 3. The effect of this stinging was death in many And so the effect of sin is death in all The stung Israelite had death in his bosome and no other could be expected so the guilty sinner is stung to death In his nature is every man the son of death and can expect nothing but death every moment And as the stung person in the wildernesse had no meanes in himself nor from others to avoid either the Serpent or death from it till God appointed them the brazen Serpent So the poor sinner was destitute of all help in himself and others till the Lord appointed Jesus Christ the promised seed to break the Serpents head There is given no name else whereby we must be saved Act. 4. 12. First Note hence how deceitful are the pleasures of sin It is as a sweet poyson Job 20. 12. sweet in the mouth but poyson in the bowels What wise man would drink a draught of poyson for the sweet taste of it Wicked men hold sin as a sweet morsel but sour sauce follows it Secondly What little cause we have to love our sinnes for that is to love our own bane Prov. 8. 35. He that sinneth against me hurteth his own soul and all that hate me love death No sin but the more pleasing the more poysoning the more delicate the more deadly Sin never so much disguised never the lesse deadly Thirdly That sinners are but dead men while they live 1 Tim. 5. 6. An Israelite stung was but a dead man So although the reasonable soul in a sinner makes him a man yet the want of the Spirit of grace makes him a dead man Death waits upon sin as the wages on the work and hell upon death that comes before repentance Fourthly A fool he is that makes a mock of sin Who would play with a deadly Serpent or make a jest of his own death or drink up the poyson of a Serpent in merriment or cast darts and fire-brands about him to burn himself and others and say Am I not in sport See Prov. 26. 18. and 10. 23. and 14. 9. Oh that we could discern our wounds as sensibly as we are certainly stung It would make us run to God and get Moses to goe to God for us and pray that these Serpemts and painful wounds might be removed If we saw death as present and as ghastly in our sins as Israel did in their stinging we would hasten our repentance and seek after meanes of cure Sect. II. The Remedy is First prescribed Numb 21. 8. Secondly applied vers 9. Thirdly in the same verse is the effect they recovered and lived So then in the Remedy are 1. Ordination 2. Application 3. Sanation or Cure I. The appointing hath First the person appointing which was God himself who devised it and prescribed it to Moses for God will save onely in his own meanes So God himself so loved the world that he gave his onely begotten Son c. Joh. 3. 16.