Sect. 1.

1. The Choise had respect 1. To the tribe. He must The choice respected, 1. Tribe. come of one onely tribe of Levi, which was by God of all the tribes separated, and appointed by God to exercise the Priest­hood in the Tabernacle, and to performe whatsoever be­longed to the holy Ministery. This signified Christ our Mediator, who must be a speciall and singular man, taken from among men, Hib. 5. 1. as they, true man as they. For he must be true man in nature and affection that must mediate and negotiate mans cause with God, and so taken from men to stand in the midst between God and man. True it is, our Lord came not of Levi, but out of Judah, Heb. 7. 14. with the reason, for he was not to be after the manner of Aaron, but of Melchizedek, verse 15. and because he was to change the Priesthood, and would do it in the tribe, and was to be a Priest not after the carnall commandement, but after the power of endlesse life, verse 16. But yet he was expressely typed by those Priests. Neither was it without a spirituall significati­on, that Aaron the first of those high Priests should be Mo­ses brother. For what more Brotherly league than of 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 2 The per­fections. were requisite many externall perfections. Levit. 21. 17. Whosoever of the seed had any blemishes, shall not presse to offer the [Page 90] bread of his God. He must not be blind, lame, nor mishapen. Wherin the Lord would not onely provide for the dignity of that calling in that infancy of the Church; which other­wise (if the Priesthood had been in outward shew contempti­ble) many might have drawn, 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 be with­out all blemish, the onely immaculate Lamb 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, harmlesse, 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 we have a sufficient Note. 1. A cover for all deformi­mities of soul and body. cover for all our blemishes both of soul and body. 1. If ne­ver so blemished in soul by sinne, by infirmity, if we have a thousand wants and eye-sores; if we bewaile and resist them, here is help 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 eat from the Altar of the sacri­fices as the Priests 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 be respected, and the choysest of our children are not too good for Gods service; yet now it is far better, a good Minister without an eye, or a hand, or foot; than a Congregation without a good Minister. Note. 2. Qualities requisite in Ministers.

II. All these outward perfections of the body in all the Priests high and low, point us to such endowments and [Page 91] gifts of mind which the Lord expects in Ministers, before they attempt this high calling. 1. He of all men must not be 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 be dark, so is all the body. 2. He 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 ayming at Gods glory, or the build­ing of Christs kingdome, but his own 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. He must not have a flat nose, that is, without discretion, or judgement to discerne truth and falshood, good and evill, things fit and unfit. As the nose discerns smells; so to discern companies and courses. 5. He must not have a crooked back, bended downwards and allmost broken with earthly cares, hindering his eye from looking towards heaven, and interrupting heavenly contemplations and study. 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 than this so holy calling.

Sect. II.

II. His consecration set down, Exod. 29. 1. wherein In the con­secration 3 things. were three things. 1. Washing. 2. Anointing. 3. Sa­crificing and purifying with bloud. 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 devils themselves call that holy one of God, Mark. 1. 24. In speciall, verse 4. the washing did not onely admonish them to cleanse and 1. Washing. 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 [Page 92] his Ministery went into the water and was baptized. Matth. 3.

The anointing by the holy Oyle, verse 7. signified the a­nointing 2. Anoint­ing. When. 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 oyle of gladnesse above all thy fellowes. In which regard Christ was called by eminency, the anointed of God; and the Priests are Unctus Dei. Nolite tan­gere unctos meos. Matter. types, touch not mine anointed. In this anointing. 1. The matter, holy oyle; signifying the Spirit of God and his gifts, for much similitude & agreement between them. 1. That was made of the most pretious things in all the world, Exo. 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. Oyle swimmes aloft: So the Spirit and graces are highest. 2. No stranger had that Oyle, but onely persons and things sanctified: So none but Gods Elect have these precious and saving mercies. Joh. 14. 17. the World cannot receive it, that is gifts not com­mon, but of sanctification. 3. That perfumed 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 oyle the sacrifice of the Jew was as if he 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. Oyle is cleare in shining, and makes other things anointed to shine: The holy Ghost within, enlighteneth the mind, and brings in the true light and knowledge of God. 1 Joh. 2. 27. the anointing shall teach you all things. 6 Oyle 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 spark­els flie upward. 7. Oyle suppleth, cherisheth, comforteth: So the Spirit of consolation anoints with oyle of gladnesse, Psal. 55. 7. It is he that brings peace and tranquility into [Page 93] consciences. 2. the measure, powred in abundance upon Measure. Aarons head. Not dropped but powred, signifying the abun­dance of gifts and graces most plentifully conferred upon Christ our head. For as it was proper to the high Priest to be anointed on the head, whereas the common Priests were anointed but in their hands, not on their heads: So was Christ as the head anointed with oyle above all his fellowes, and received the spirit beyond measure, signified by powr­ing on the head. 3. The communication of this oyle. It Communi­cation. stayed not on Aarons head, but ran down his beard, even to the skirts of his garments: signifying that the Spirit of grace distills from the head unto all the members of his mysticall body the Catholike Church. First the Spirit descends and sits on Christs head, then on the Apostles in likenesse of fiery tongues, running down as it were by Aarons beard; and from them upon other inferior persons beleeving their word, as unto the skirts of his garment, Psal. 133. 2.

Sect. III.

III. The third thing in the deputation of the Priest to [Page 102] his office, is his apparrell, appointed by God, and called holy garments, glorious and beautifull; farre differing from all other mens. And they signified, 1. The function to be glorious and excellent. 2. The fitnesse of their persons to that office. 3. The glory of the true high Priest Jesus Christ, of whom Aaron was but a figure. For all the gliste­ring shew of these Priestly garments set forth the more Ange­licall The Priests garments in number 10. whereof 4. belonged to inferiour Priests. 1. A linnen garment. brightnesse of all the virtues which should shine in Jesus Christ. The Priestly garments appointed by God were ten in number; of which four belonged to the inferiour Priests, Exod. 28. 40, 42.

1. A linnen garment: Which signified the white garment of Christs righteousnesse and innocency; which they were to appeare in before the Lord, if they would be acceptable in their persons or duties. Noting to us by the way, that every godly Minister weares a white linnen garment, not woven and made by men, but by God; not without him, but with­in him; not a shaddow o [...] ceremony, but the substance and truth, to which all shadowes give place. Nay there is no private man that is godly, but he must weare this white linnen garment, having put it on in the laver of regeneration: as Gal. 3. 27. Whosoever are baptized into Christ, have put on Christ.

2. A girdle, verse 40. which signifies constancy and sta­bility 2. A girdle. in the truth, both in our high Priest Jesus Christ, who was not a reed shaken, but a firme rock: as also in his mem­bers, who are commanded to stand fast, their loines girt with verity, Ephes. 6. 14. Hence followes, That the Ministers word must not be yea and nay; his course must be constant­ly gracious and watchfull. And for private Christians, Heb. 13. 9. Be not carried about with divers & strange doctrines, for it is a good thing that the heart be stablished with grace.

3. A bonnet, verse 40. A symbole and signe to them of 3. A bonnet Gods protection still covering them in their faithfull service: signifying to us the Lords cover and faithful protection both over our head, and over his members for his sake. So as every faithfull Minister hath a bonnet, Christ carries him [Page 103] as a starre in his right hand, and covers him from the rage of Satan and the world, else should he not stand a minute. And every faithfull member of Christ is so covered as an haire cannot fall (much lesse the head) without the will of his heavnely father.

4. The breeches, verse 42. Putting more comlinesse upon 4. Breeches. the uncomely parts. Signifying to them and us, 1. What reverence we ought to use in the service of God; farre re­mooving thence every uncomely thing. 2. Shaddowing out the true and perfect holinesse, with which Christs humanity was cloathed; and not onely with that, but with the Majesty of his deity, which highly graced and honoured the despi­sed and fraile humanity, which had no forme nor beauty, Isai. 53. 2. 3. Not darkly representing that care and respect which our Lord and Saviour Christ hath of his inferiour, base, and despised both Ministers and members through the world. Isai. 41. 14. Feare not worme Jacob; I will helpe thee.

To the high Priest belonged six peculiar garments: To the high Priest six. 1. The E­phod: where Matter. First the Ephod, verse 4. In which

1. The matter, it was not wooll or silk, but linne, which riseth out of the earth, Ezech. 44. 17. Signifying that holy flesh of Christ which vailed his deity as a garment; and that it was taken not from heaven, but from his mother on earth, as the matter of that garment grew immediately out of earth.

2. The forme it was a long white garment: signifying the Forme. long white garment of Christs absolute righteousnesse; white, innocent and unspotted; and long, to cover all our nakednesse, without eecking and patching of merits.

3. The ornament of it. In [...]it were set two Onyx stones, Ornament. and in them the names of the twelve tribes of Israel engra­ven, which Aaron carried upon his shoulders: signifying, 1. That the names of the godly are not lightly written, but fast engraven in the love and memory of Christ, as those names were engraven in very hard stones. 2. That Christ doth still carry his Church on his shoulders; lifting them up out of dust and misery, and bearing them upon the shoul­ders [Page 104] of his power and providence as on Eagles wings, Deut. 32. 51. Or as the good shepheard brings home the sheep on his shoulders, Luke 15. 5. According to his gracious pro­mise, Isai. 46. 4. I have made you; I will also beare you, and I will carry you and deliver you.

4. The use of it. The high Priest in this garment carried Use. on his shoulders the names of Israel into the sanctuary before God: so our high Priest in the garment of his righteous­nesse presents his Church (shadowed by the twelve tribes) without spot or wrinckle or any such thing; and carries into heaven on his shoulders, even into the true Sanctuary not made with hands, those whose names are written in the book of life.

5. Distinction. As the high Priest carried the names in Distinction severall precious stones, and severally engraven: so our high Priest takes speciall notice of every particular member of the Church, neglects not the meanest, but knowes them by name, as the head can name every member of the body, and contemnes not the meanest. Revl. 3. 4. the Church of Sard [...] had a few names, that is, godly persons so well known to Christ as men by their names.

6. The property of it. It was not lawfull for any but A­aron and the high Priest to use this garment, nor might any Propriety. imitate it, for it was the fall of Gideons house, Judg. 8. 26. 27. for making an Ephod like that of the sanctuary. It is true there were ordinary Ephods, holy garments common to in­ferior Priests, as Saul put to the sword fourscore and five Priests that wore an Ephod. 2 Sam. 22. 18. And used by the Levits, as Samuel very young ministred in an Ephod, 1 Sam. 2. 18. And it may be there were some garments cal­ed Ephods which great men did weare, and no holy gar­ment. as 2 Sam. 6. 14. David danced before the Arke girt with a linnen Ephod. But this Ephod was peculiar to the high Priest, and in no garment else might he present the names of the twelve tribes: signifying that no garment of righteousnesse may be expected or imitated, in which God can behold his Church, but this of Jesus Christ. And who­soever seeks elsewhere, are abolished from Christ to their de­struction, [Page 105] Gal. 5. 2, 4. Oh the fearfull case of Papists that seek to have their names written in another Ephod of their own weaving and making!

The second garment peculiar no the high Priest, was called 2. The brest plate of judgement. the brest-plate of judgement, ver. 15. the most precious part of all his garments.

I. In respect of the twelve costly and glistering stones which were set in four rowes according to the number of the tribes, ver. 17 to the 22. In which

1. The shining of these stones signified the shining purity Precious stones. Shining. and innocency of Jesus Christ both in himselfe, and in his members. If they be pure as the Sunne, faire as the Moone, what is he?

2. Their price of great value and worth: signifying what Worth. a price the Lord Jesus valued his Churth at. He counteth not believers as common and base stones, but more preci­ous than his own life. How vile and despicable soever they seeme to men, and trodden under foot here below as com­mon pebles; yet Jesus Christ sets another price on them.

3. Their place or situation. They are set in the pecto­rall, Place. and Aaron must carry them on his heart: fignifying that Christ hath as much care of his Church, as if it were en­closed in his heart; lets out his bloud to make room in his heart for them.

4. Their number, Twelve, according to all the tribes: Number. noting that there is a room in the heart of Christ for every one of the elect. None can anticipate or prevent other. With him is plentifull redemption. The former without the latter shall not be perfected, Heb. 11. 40.

5. Their order. They stand in four rowes in a comely Order. quadrangle: signifying the comely order that Christ hath stablished in the Church: some in higher place, some in lower, some of one ranke and virtues, and some of another, as those stones, but all stand seemely and fitly. And this order we must maintaine, keepe our rankes as they did.

6. The figure. The four square, ver. 16. signifying the Figure. stability and firmenesse of the Church, as a four square, turne it any way, is firme. Satan and all deceivers shall not pick [Page 106] one stone out of Christs Pectorall. The gates of hell shall not prevaile against him that is fixed in that rocke and stone of Israel.

7. Their use. That Aaron, who before bare the names Use. 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 Quantity. 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 Urim and Thummim Non est ma­nifestū apud nos quid haec significent. Rab. Da. 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 Names. [Page 107] 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 Use of them 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 [Page 108] 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 3. The Robe Particulars, four. 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.

[Page 109] 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 Office of Christ. Sweet is the proclamation of the Gospel of peace.

4. The use. That by these Bells the Priests must be heard when he goeth into the Sanctuary: signifying the power of Christ our high Priests perpetuall intercession (being entred into the sanctuary of heaven) for his elect and chosen.

The fourth peculiar garment was the Miter or bonnet up­on 4. The Mi­ter Particu­lars. 3. his head, vers. 36.

1. Made of blew silke and fine linnen, vers. 39. like (as it seemes) to an halfe coronet.

2. Beautified with a golden plate, on which was written: Holinesse to the Lord.

3. The use. Aaron must ever have it on his forehead while he beares the iniquity of their offerings, to make the people acceptable before the Lord, verse 38.

First, The Miter and crowne on the Priests head signified, 1. The Deity of Christ our head, which as a crown or cir­cle wants beginning and end. 2. The Kingly Office of Christ, with all that honour and crown of glory set on the head of our Redeemer, to whom all power is given in hea­ven and in earth. And according to his power is his name; for God hath exalted him and given him a Name above all names, Phil. 2. 9. His stile is not onely King of Saints, Revel. 15. 3. But King of Kings, and Lord of Lords, Chap. 19. 16.

Secondly, The golden plate in which was written, Holiness to the Lord, did not onely distinguish it from the miters of the ordinary Priests, which wanted such a plate: but speci­ally typified Jesus Christ our head, in whom was most con­spicuous (as in a mans forehead) a most divine and perfect holinesse purer than the gold of that plate. Who was not [Page 110] holy onely, as other sanctified persons, but holinesse it selfe. Holinesse in his person, holinesse in his nature, ho­linesse in all his actions and passions; holinesse in the foun­taine and originall, whence all streames of holinesse issue forth to his elect members. So Joh. 17. 19. I sanctifie my selfe that they may be sanctified. Never was there so pure a plate, such shining holinesse, so deeply ingraved as nothing can raze it out for ever.

Thirdly, The use was significant; that as the high Priest, having on this plate with this inscription, got the iniquities of the people pardoned, which he bare before the Lord: So our high Priest Jesus Christ, presenting before his Father, his most absolute holinesse, gets a pardon for all our sinnes, which he beares upon him selfe. And as their sinnes were pardoned in respect of the high Priest, who represented Propter sum­mum Sacer­dotem. Christ: So both theirs and ours are indeed and truth par­doned, for the true and eternall high Priest, who is Christ himselfe.

The 5. peculiar garment was the embroydered Coat of fine 5 The em­broidered Coat. linnen, vers. 39. which was a beautiful, costly and large gar­ment, reaching down to his feet, covering most of his bo­by; curiously wrought with most precious matter and cunning workmanship: which noted the dignity of the person, and office of the high Priest. For in old time long white gar­ments appertained to men of high place, and excellent in wisedome: As in Iosephs advancement, Gen. 41. 42. he was clothed with white fine linnen, when he was to be Viceroy, and next in authority to the King. See Ester 6. 8. how Mordecai was apparelled by the Kings command. This garment was most proper to our high Priest of the new Testament Jesus Christ; who is by it described, Rev. 1. 13. clothed with a robe down to his feet. Noting,

1. The excellency of his person; who is Prince of peace, Three things in Christ noted here­by. Isa. 9 6. For so, long white garments ever betokened peace, both within the Church and without.

2. That he excelled in wisedome and counsell, being the great Counseller, and the spirit of counsell and understanding resting in his breast, Isai. 11. 2. For to such also these gar­ments [Page 111] belonged, Dan. 5. 7, 16. 3. The lovely and beauti­full connexion and conjunction of his Propheticall, Priest­ly, and Princely Officers; sincerely and perfectly fulfilling them, and appearing before God in them as in a most cost­ly embroydered garment consisting of many pieces, and many colours fitly couched and layd together. And this grament he ware not onely in earth (as the Priests did) but now after his ascension he continues to performe the Offices of the high Priest for his Church: in the same embroyde­red garment presenting before God the merit of his onely sacrifice, and making intercession to the Father for it.

The sixth garment is the girdle of needleworke, ver. 6. The gir­dle. 39. Of diverse matter, linnen, blue silke, purple and scar­let, and of divers colours, Chap. 39. 29. The use of it was to fasten the Priests garments unto him, that they might not hang loose upon him in his ministration; and specially points out unto us our high Priest Jesus Christ described after his ascension, Revel. 1. 13. to be girded about the paps with a golden girdle. Noting in Christ four things.

1. The truth and constancy in accomplishing all the gra­cious Four things in Christ noted there­by. promises of the Gospell; seeing our high Priest is girt about with the girdle of verity.

2. His justice, integrity, pure and uncorrupt judgement as gold. Isai. 11. 5. Iustice shall be the girdle of his loynes, and faithfulnesse the girdle of his reines.

3. His readinesse to do the office of a Mediatour. Gird­ing of the attire hath ever been a signe of readinesse, and diligence in businesse undertaken. So Luke 12. 35. Let your loines be girded about.

4. His mindfulnesse and care in performing his office. For as not girding is a sign of carelessenesse and negligence: So girding of care and industry. So our Lord and high Priest never carelessely cast off any poor and penitent sin­ner: but in the dayes of his flesh minded their misery; and now in heaven keeps on his girdle, casts not off the care of his Church, but perpetually accomplisheth whatsoever is needfull for her salvation.

Sect. IV.

I. In the garments, some things necessary for Ministers, 1. Seven uses for the Mi­nisters. No baseness in a Mini­ster. some things for the People. 1. All about the Priest must be gold, silver, pretious stones, curious colours; signifying, that no vile or base thing must be in the Ministers cariage or behaviour. But as the Priests costly garments covered the frailty of their bodies, and graced them in their office: so the graces of their minds must not onely hide their weakness, but adorne and beautifie them for the honour and prosperity of their function. And the rather, because this corrupt age is bent to disgrace this holy profession, care shall be had both of keeping out, and thrusting out vile persons. And those who are in this calling should labour to shine in godli­nesse and vertue; which is the onely apparell that will draw the eyes of good men to reverence them.

II. As the Priests had variety of holy garments: so eve­ry 2. Variety of gifts. minister must be clothed and adorned with many graces. If every sheep of Christs fold must adde to his graces, much more the Pastor of the flock. If every child of God, much more the Father in the faith begetting others to God. He is not onely a disciple of Christ, but an instructer of others. He must therefore be stored, 1. With variety of know­ledge [...]. to bring forth things new and old. 2. Variety of Mi­nisteriall gifts, to instruct, exhort, reprove, correct. 2 Tim. 3. 16. 3. Variety of saving graces, to be an example in word, con­versation, in love, in spirit, in faith, in purenesse. 2 Tim. 4. 12. 4. Variety of externall and civill vertues. 1 Tim 3. 2. to the 8. and Tit. 1. 7. More gifts are expected in the builders of the house than in any stone of it.

III. As the Priest must carry on his breast Urim and 3. [...] Mini­ [...]er [...]. Per [...]o nae. Thummim: so must every Christian and Evangelicall mini­ster; in whom are required graces ministeriall and personall. The former, that he may shine before the Congregation in the light and purity of wholsome doctrine. The latter, that he may shine in integrity and perfection of manners and con­versation, [Page 113] so farre as humane frailety will suffer. The Urim must enable him to divide aright, and furnish him with whole­some [...]. precepts. The Thummim must fit him to walke aright, and to go forward in holy practise. The lights of the world must give light both wayes. Deut. 33. 8. Let thy Urim and Thummim be on the man of thy mercy. Mal. 2. 6. The Law of truth was in his mouth, and he walked in truth and equity And Typus fideli­um in doctri­na & inte­gritate mo­rum. 1 Tim. 4. 12 the Apostles Canon is, that every Timothy should be a type of beleevers in doctrine and upright conversation. I would all ours might be found such types. Then should not so many parishes have lampes without light, Mi isters with­out the light of saving knowledge, and integrity of con­versation.

IV. As the high Priest must carry on his forehead the plate 4. Special holi­nesse. of gold in which was written, Holinesse to the Lord: so the Ministers of the new Testament must labour for speciall holinesse. If every mean servant in the house must be holy, much more the steward of the houshold. And if every pri­vate Christian must follow holinesse, without which no man shall see God, Heb. 12. 14. much more the Ministers. They that carry the vessels of the Lord must be holy. Alas, how afraid are many of this Plate, for spoiling of their prefer­ment? It was a chiefe grace of the chiefe Minister of the old Testament: with us a chiefe disgrace; and too much purity to carry holinesse in our profession. We can put on this plate in the Pulpit, and suppose it fit for the Temple, but in our private houses cast it aside.

V. As the Priests must have in their skirts both bells and 5. They must be good preachers & good livers. Pomegranates: so must every Evangelicall Minister. 1. The bells allow them not to be dumbe dogs, Isai. 56. 10. but the sound of the Law and Gospel must clearly sound in their mouthes to be heard afarre off. 2. These bells must be of gold, to put Ministers in minde that their doctrine be pure; not corrupt, not savouring of Popery, liberty, or selfe-re­spect. 3. They must never come into the congregation without these bells; for Ministers must still be furnished with some sound matter of instruction and edification. How is it then that many come into the Congregation and never [Page 114] bring bells? Many are afraid least the sound of their bells should be heard too much, and that it would disgrace them to be counted diligent Preachers? And many s [...]orne others that their bells sound so often? 2. To the bells ministers must joyne Pomegranates: With the wholsome word joyne good workes and holy life. He carries the bell, a Minister whose life is agreeable with holy doctrine. Matth. 5. 19. He that keepeth the commandements, and teacheth others so to do, shall be great in the kingdome of God. John Baptist had, both bells (being a burning light in himself) and Pome­granates; being a shining light unto others. And as the Pomegranates smelled sweet: so must ministers labour to leave a sweet smell behind them every where. Their conver­sation 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 must not savour of lightnesse, pride, ambition, cove­tousnesse, contention, prophanenesse, &c.

VI. As the Priest must have the tribes be graven on his breast: so must the minister his flock committed to him; who must be deare to him, and taken up into his heart. And hearty love would force them to feed the flock, in season, out of season, and set forward their salvation and instructi­on; and seek them, not theirs. In that we Ministers are Christians, we are so for our selves; but in that we are Ministers of Christ, we are so for you. Some wholly forget the second, and I wish not the first too. Who may rather say: In that we are worldlings (rather than Christians) we are so for our selves. Their flockes are slightly engraven in their hearts

VII. As the Priests had these garments girded unto them: so must ministers gird fast unto them these garments; for these garments differ somewhat from theirs. They might put off their garments when they came out of the holy place: but Ministers of the Gospell may not put off theirs when they come out of the Church; no nor when they goe to bed, nor about any businesse; they must never come off. Many are so dissolute and ungirt, and these garments are so loose on them, as they give just occasion to the people to say; that they be good onely in the Pulpit; and so their people learn of them to be good onely in the Church. We must girt our graces fast to us. This is the onely ministerial appar­rel appointed by God.

Sect. V.

Now for the People of God:

I. These garments were never changed. Though the high Priest dyed, yet his apparrel remained and was put upon the next. This teacheth us that we all have but one high Priest, 1. Three uses for the peo­ple. Twofold instruction. whose robes we must put on, which are lasting and never worn out. For 1. There was but one Mediator between God and man while Aaron lived; a type of that our Mediator between God & man Jesus Christ. 2. There were garments but for one, although they passed from one to another as that Priesthood did: So no other robe save of this one and onely true and high Priest must be presented before God; no robe of our own workes or merits; no robe made or woven by men or creatures; not by Popes, Saints living or dead, or Angels. We must never change this garment; nor abide to see any challenge it but the high Priest our Lord Jesus. And hence for ever detest the wicked and abominable Masse, with those sacrilegious Priests, who usurpe these garments of Jesus Christ, and tell us they offer propitiatory sacrifices for the sinnes of the quick and dead. The theeves that spoiled Christ of his garments, and divided them among themselves, did him no such despite as these theeves do, who rob him and disrobe him of all his glory.

II. Every Christian is made a Priest unto God by partici­pation, Rev. 5. 10. But not legall and externall; for they Use. 2. As a Priest, offer spiri­tuall sacri­fices. were dated by the Priesthood of Christ: but Evangelicall; improper, and spirituall. Neither to offer reall, and exter­nall sensible sacrifices, which all had end by Christs onely sacrifice upon the Crosse: but spirituall sacrifices; such as, Calves of the lips, Heb. 13. 15. The sacrifice of a broken heart. Psal. 51. 17. Of almes, with which God is well pleased. Heb. 13. 16. Of mortification Rom. 12. 1. and of good works and duties of all sorts. Of prayer, Psal. 141. 2. Now before any of these sacrifices can finde acceptance we must all put on holy and spirituall garments. Never was any priest or performance pleasing without his garments; the use of [Page 116] which was to cover and adorne.

Quest. What garments must we put on?

Answ. Jacob before he could get his fathers blessing must In our prist­ly garment. put on his elder brothers garment, Gen. 27. 15. so must we put on the Lord Jesus Christ. Rom. 13. 14.

Quest. How?

Answ. Put on whole Christ, as the Priest all his gar­ments. How put on

1. By making him our own; we must weare our own gar­ments. Speciall faith unites to Christ, and marrieth us to him, that he is ours, and we his.

2. Cover thy selfe with the sacrifice of his death. Adam having sinned covered his nakednesse with skins of dead beasts: signifying that all his sinfull posterity must cover themselves with the sacrifice of Christ dead; the righteous­nesse and perfection of which, is the linnen Ephod in which thou being wrapped, must offer up thy sacrifice.

3. Array thy selfe with his virtues, to adorne and deck thee. This is the broydered coat which thou must weare, of manifold virtues and graces; which as jewels and orna­ments must shine in thy life, as the many glistering stones did in the brestplate. So the Apostle, Ephes. 4. 24. Put on the new man created after God in righteousness and holi­nesse.

4. Put on Christ by Christian profession. Our apparrell is seen, and makes us known to others. Servants make them­selves known by the cloth they weare whose they are. The Priest must put on the Plate on his forehead, and we are com­manded to carry the name of God and the Lamb on our foreheads, Rev. 14. 1. that men may never see our faces but therein read the holinesse and innocency of our conver­sation.

5. Put on the girdle, Have thy loines girded. Luke 12. 25. Stand in a readinesse. 1. To all duties of Christianity. 2. To all acceptable sacrifices of faith, repentance, prayer, prai­ses, obedience. 3. to offer up our selves by life or death to the glory and praise of God. We had need be thus begirt, that we may stand to the confession and profession of the [Page 117] truth, not knowing when or what trialls will come; besides that the world, nor pleasure, nor lusts, seldome find us unpre­pared. And can he be a good subject who is alwaies un­prepared for his Princes service; but ever ready to serve his enemys.

III. From the being arrayed with these garments, the Use. 3. Comfort to the godly. poore members of the Church have a ground of much comfort; in respect, 1. Of their head so arrayed. 2. Of themselves, and in respect of themselves considering those garments. 1. In the generall. 2. In the parti­culars.

First in respect of our high Priest Jesus Christ thus glori­ously 1. In Christ so arrayed. arrayed. 1. In the Ephod we see his mighty power, who carries his Church upon his shoulders of power and protection. Alas! where should we lie if our Lord did not lift us up, and beare us up? But now we never need to discourage our selves, by casting what shall become of the Church or religion, if such and such projects prevaile, for so long as we are on Christs shoulders, we are safe. 2. In the Pectoral behold the ardent & surpassing love of Jesus Christ to his Church For as he carries us on his shoulders by his pow­er: so he carries our names on his heart by his love. This our true high Priest cannot forget his saints when he seems to turne his back on them, but still hath their names before his eye. And this is the happinesse of the Church, in which she may well rest her selfe; that (according to her prayer Cant. 8. 6.) Christ setteth her as a seale on his heart, and as a signet on his arme. How is it possible to forget that which is sealed on the heart? How can the eye look off the signet on the arme? For a signet, because it is most precious, is most carefully kept; and being upon the arme of Christ, what arme can pull us off from him?

Object. Oh that I might know my happinesse to be set on Christs heart!

Sol. If thou wouldest be set as a signet on the Lords arme, become the Lords servant, and be faithfull in this service, See Hag. 2. 23. O Zerubbabel my servant, I will set thee as a signet. 3. In his Miter we see our high Priest crowned with [Page 118] honour and glory above all men and Angels. And all the Church must say (as Psal. 132. 18.) On him let his Crown flourish. And if the dignity of the head be the honour of the members, and the power of the head the safety of the members: then from hence we have no small consolation. 4. In his Plate we see holinesse engraven on his forehead, that all our senses and thoughts must be fixed in the forehead of our onely high Priest, from whom all holinesse floweth to his Church. Oh what matter of joy is it to see, that we (in our selves so foule every way, in our nature, in our course, and shut out of heaven where no uncleane thing commeth) have in him a fountaine of holinesse set open for us! For he is made to us of God wisedome, sanctification, &c

Secondly, in respect of themselves (by meanes of Jesus 2. In respect of them­selves. In generall. Christ) the members of the Church thus arrayed enjoy sure and stable consolation. For, 1. In generall they all afford us this comfort, that through Christ our high Priest we are beautifull and glorious, yea, our beauty is made perfect through his beauty. Psal. 45. 9. The Queen stands in most royall and costly garments. Never had Salomons Queen Psal. 45. 9. in all her royalty such sweet perfumed and precious garments, as hath the spouse of our true Salomon. For, 1. Those were provided by Salomon: Kings daughters in thy precious garments: but these provided by Christ out of his wardrobe; and will not endure any other garment or ornament brought or procured elsewhere. 2. Those were materiall, gold, sil­ver, and precious stuffe out of earth: but ours are spirituall and heavenly. What the glorious robes of the Church are, see Isa. 61. 10. I will greatly rejoyce in the Lord; for he hath clothed me with garments of salvation, and covered me with a robe of righteousnesse, and decked me as a bride with Jewels. What is gold, silver, silk, pearles; to righteousnesse, holy­nesse, life, immortality and glory? 3. Those were cor­ruptible and soon cast off: but these never weare nor teare. For all the sonnes and daughters of God are clad with incor­ruption and immortality, and are heires of eternity. Now it were no small comfort that we, being so naked and foule, wallowing in our bloud and filthinesse, or covered with filthy Ezek. 16. [Page 119] clouts and raggs of sinne, and the apparel of death, should have these taken away, Zach. 3. 4. But to be thus arrayed & covered, yea, decked and adorned with such beauty and glory, is more cause of joy and comfort.

II. In their parts they assure our happinesse, and seale up In the par­ticulars. our comfort:

I. The Pectorall shewes how God esteemes of believers; 1. Beleevers highly est [...]ē ­ed, as pre­cious stone. that they are the precious parts of the earth, signified by the twelve pretious stones. 1. For price. A great summe of money will not buy one of these precious stones. For we are not redeemed with gold, silver, or corruptible things; but with precious bloud. He must be some great King that must buy an Union; but he must be the great God that can pur­chase one of these precious stones, Acts 20. 2. For shin­ing and beauty. If a man were clothed with the Sunne, he must needs shine gloriously. The meanest beleever is clothed with the Sunne, Revel. 12. 1. and shineth in the firmament of the Church with the beames of Christs righteousnesse as the Sunne in his strength. 3. For hidden virtues and secret ope­ration. The godly have not a shine and shew, but the true substance of many virtues and graces secretly layd up in their hearts, and working mightily in them: the stones out of common Quarries, that is, common men, have not such things. 4. For rarenesse. It is an hard thing to find a godly man, these are rarer than most pretious stones. Elias could not see one in the world besides himselfe, though there were many. 5. For their estimation, and the reckoning of them with God and good men. Although the world out of ignorance and malice scorne this pearle, and as swine tread them under foot; yet the Jeweller knowes them; our high Priest placeth them upon his breast. And a wise merchant knowes that a pearle troden under foot is a pearle: and in it selfe, a pearle lying in the quarry or sands unknown, or trampled in the dirt or myre, is as good as when it is taken out. Thou that art an enemy to good men, 1. See how farre thou Sin to slight them. art from Gods judgement. 2. If thou knewest their worth, where now thou tramplest them, thou wouldest take them into thy heart. 3. One day thou shalt desire their glory, but too late.

[Page 120] II. The robe of the Ephod hath comfort for the poor 2. As Pome­granats. despised members of Christ, whose estate is figured by the Pomegranates. Which, 1. In themselves have no great beauty without, or on the outside. 2. Their place is below, and they hang in the skirt of the garment: But within, 1. They carry the colour of bloud, are washed in the bloud of Christ. 2. They are full of excellent juyce and liquor, of grace and piety. 3. They cast a sweet smell from them, and leave a pleasant savour behind them: and therefore Christ fastens them to himselfe inseparably, as the Pomegranates were fastened to the high Priests garment. Be thou a fruitfull Christian, no matter what place thou art in, or in what ac­count among men: Our high Priest hath use of thee, and must not go into the sanctuary of heaven without thee, though thou hangest in the skirts of his garment.

III. The Miter or crown of our high Priest assureth us, 3. As heires of the crowne of righte­ousnesse. that we by his anointing shall attaine the like crown. For he hath trodden all our enemies, not onely under his feet, but under ours also, Rom. 16. 20. Let us not cast down our hopes and hearts; our high Priest is stronger than all the enemies that can rise up against the Church. And we may couragi­ously combate against sinne, errours, hereticks, being sure of victory through the Crown and Miter of Jesus Christ. This Miter of Christ shall fetch down the Miter of Anti­christ for us. This Crown of our high Priest shall shake down his tripple Crown, and hath already blasted him. And though these Babylonians begin to wriggle, as a snake deadly wounded, with hope to raigne in these Churches as sometime they did; and for the sinnes of the Land, they may recover power by their craftinesse to surprize some ig­norant, silly, and unstable persons: yet shall they prevaile against none whose names are written in the book of life; but by the power of our Captaine we shall tread down both Satans and Antichrists kingdome, and prevaile against all that riseth up against the power of Christ.

Sect. VI.

Priests, types in the execution of their Office.

Having declared how the high Priest, and Priests of the old Testament resembled our high Priest of the new Testa­ment, Jesus Christ, in respect of his solemne inauguration and investure into his Office: Now we are to shew how he far­ther typified our Lord in respect of his administration and ex­ecution of it. Many are the speciall Lawes which the Lord gave to the Priests concerning their careful carriage of them­selves above others, and these may be reduced to two heads. 1. As concerning their common actions. 2. As concerning their actions ministeriall.

Concerning his common actions, he was prohibited di­verse Common actions of the Priests: 3. things which were lawfull in other men. I will mention three.

I. The Priests must keep an holy abstinence from wine 1. Abstinence from wine and strong drink. and strong drink, for the time they entered into the Taber­nacle, Levit. 10. 9. a Law was made for all the Priests, upon occasion of Nadabs and Abihues punishment; who being (as it seems) drunk, offered strange fire, and were burnt by fire before the Lord. And the Lord gives a reason of this Law: least their mindes or sences might be distracted or disturbed, so as they could not rightly discerne or execute the thing pertaining to God, and things pertaining to men, Heb. 5. The use of the Law was: 1. Typicall, shadowing out the most holy and sober course of our high Priest Jesus Christ, [...]. The use of this Law. who was never unready or unfit for any part of his Office, but in all perfection of judgement and understanding faith­fully performed and fulfilled all righteousnesse. 2. Perpetu­all, carrying in it a perpetual equity for all Christian Pastors, and Ministers, who must use such creatures and liberties spa­ringly, as they help their naturall infirmities by them, and help themselves forward in the exercise of prayer, study, preaching, and other Ministeriall duties; but not to dull, [Page 122] or to make themselves grosse or distempered by them. And hence is the same law repeated in the new Testament, Tit. 1. 7. A Minister must not be a lover of wine: Not inhibiting all use of wine and strong drink in case of necessity; as in griefe of heart, or for healths sake, Prove. 31. 6. Timothy may drink a little, 1 Tim. 5. 23. yea, and for honest delight at Feasts and Marriages may be a more liberall use of wine, as Joh. 2. where Christ himselfe was present. But he may not be a quaffer, or wine-bibber, one that sits at the wine or pot, swilling in wine or strong drink; because this is as great an hinderance to the faithfull performance of Ministeriall du­ties, as may be. For, 1. It troubles the understanding, Intempe­rance in Ministers very hurt­full. Hos. 4. 11. wine takes away the heart: It disturbes the memo­ry; Prov. 31. 5. least he drink and forget the decree, and change the judgement, not being able to discerne between clean and unclean. 2. It disables and withdrawes a Minister from all his duties. While he sits at the wine or strong drink, how can he sit at his study? How can he attend to reading, medi­tation, to exhortation or doctrine? How can he but be di­sturbed from ardency of prayer? Or how dare he (if he could) pray; How can he keep watch with God, or over his People, or over himselfe? 3. It disables the duties them­selves, suppose them done never so well; seeing by this vice he hath made himselfe and his calling so contemptible. What authority can an Oracle have in a drunken mans mouth, which cannot but use to speake leud things? Prov. 23. 33. 4. How can such a mans course but wage open warre with holy doctrine? He must needs shake hands with as base and wicked company, as a countrey yeelds; and give his hand to scorners, Hos. 7. 5. Wine is a mocker, and acquaints a man with mockers of God, and of all good things, and all good men. He must needs be an enemy to all that are not of his own straine; to all that call men to sobriety and temperate courses, and scorne them as too pure and precise. Hence shall a godly carefull preacher have all such Ministers in a country at warre with him. A man being once warmed with strong drinke, how many things break from him in his speech­es, in his actions, unseemly, unsavoury, and disgracefull to [Page 123] his profession? These things being so, we cannot but lament that this sinne is so much crept into the Ministery, even in all parts of the Christian world. Alas that the stewards of Gods house should sit with drunkards, and drinke, and be drunken, Luke 12. 45. Drunkennesse was wont to fly the light, they use to be drunk in the night; and should the lights them­selves be drunkards or associates with them, and in the light?

II. A second Law for the common actions of the Priests 2. Ministers marriage how orderd. concerneth their mariage. God doth not forbid any Priest in the old Testament mariage, but onely orders it for the holy, modest and grave cariage of it in this sort of men above all other. And therefore the Law of God forbids his mariage with three sorts of women, Levit. 21. 14. 1. He must not Whom they may not marry. marry a widow, least, 1. She might prove with child, and bring in a strange seed into the Priesthood, provided against ver. 15. 2. Least setled stoutnesse, or evill disposition should hinder her fintesse for him, who must not be disgraced in one so neare him. 2. He must not marry a divorced woman, that hath been put away from her husband, because it may be presumed she was put away for her misbehaviour, or bad car­riage towards her former husband. 3. He must not marry one defiled neither voluntarily or violently; such a blot must not lie on his wife, least his function be disgraced. But the Law allowes him onely two sorts of women to marry. 1. A maid, And whom they may. or virgin, vers. 13. because she may be more easily guided and ruled, and wonne to frame her selfe to duty and obedi­ence; and she must be of his own tribe or stock, both for the credit of her parentage, and for the certaine knowledge of her education and manners before he tooke her to him­selfe. 2. The widdow of a Priest, Ezech. 44. 22. For it is presumed that such a one hath been already trained to mo­desty, to sobriety, to a chast and sweet behaviour beseeming the wife of a Priest.

This Law is both ceremoniall and significative, as also hath Typical use of this ordi­nance. in it a perpetuall truth and equity. In the former use it hath an eye unto Christs mariage with his wife the Church. Our high Priest marieth not any harlot, or polluted Synagogue, [Page 124] defiled with Idolatry, which is spirituall fornination, and going an whoring from God, doting upon Idols, Merits, o­ther Mediators: Neither with a divourced woman, such as is the Synagogue of the Jewes, as now they are in the East, and the Synagogues of Satan and Antichrist, as now they are in the West, since their Tridentine apostasie and Ana­thematizing the doctrine of Christ; to both whom God hath given a bill of divorce. Christ our high Priest is not married to either, howsoever the Church of Rome pretends a marriage with him, and shew us their Baptisme, and Lords Supper as the ring and confirmation of their marriage. But we know it will neither make her an honest woman, nor prove her now a lawfull wife to shew her marriage ring, who having plaid false with her husband, is now long since di­vourced from him. Jesus Christ marrieth a virgin chast and undefiled, that is, holy and unspotted by imputation of his own righteousnesse, and washed by water through the word, 2. Cor. 11. [...]. Eph. 5. 26. He marrieth her of his own tribe: For as the first Adam must not marry a wife but of his own flesh, and out of his own side: so the second Adam marrieth a wife issuing out of his own side, flesh of his own flesh, and bone of his bone. And he will take to himselfe againe the high Priests widdow, the people of the Jewes, and marry them in­to one body with the Gentiles. So much for the signification.

Now the perpetuall equity of this Law bindes the Ministers of the new Testament; who are not prohibited marriage by Perpetuall. the Scripture, no more than the Priests of the old Testament: But for the honour & credit of this office & function care must Ministers marriage, lawfull. 1 Tim. 3. 11. be had, that their wives especially be honest, sober, free from scan­dal, and framed to the rules of the Apostle for Ministers wives, & for the preventing a number of scandals that else may arise within, and lye upon his family. This care being had, they being married shall be as holy and honourable in their functi­on as the Priests of the old testament: who being married, were said to have the Crown of God upon their heads, and to offer the bread of God, and to be after a speciall manner, holy. But how detestable is that filthy whore of Rome, Against the practise of Romanists. whose filthy virgin Priests hate marriage but not lust; refuse [Page 125] Gods owne ordinance, and honest wives of their owne, and like fed horses neigh after their neighbours wives, and co­ver the countrey with a bastardly brood; and hold in their doctrine, better they should have a hundred Concubines than one married wife, and in their practise adjudged married Ministers to death, but adulterous priests to a light penance, and that bought out with a trifle or word of a friend. One story is memorable out of the book of the Acts of the Romane Bale. De actis Roma­norum Pon­tificum. Bishops: when the Kings visiters in England, in the yeare 1538. visited the Abbyes, they found in some of their styes, rather than religious houses, five, in some ten, in some twen­ty Sodomites and adulterers, of which some kept five, some seven, some twenty harlots. So Gregory the first, enjoyning single life to the Clergy, sent for fish to his ponds, and had six thousand heads; whereupon (sighing) he said, it is bet­ter to marry, than to burn. Bede denies the story, although of Huldericus Bishop of Augusta to Pope Nicholas.

III. A third Law for common actions. He must be very Mourning for the dead moderate in mourning for the dead. Levit. 21. 2, 3. the or­dinary priest must mourne, onely for his mother, father, sonne, daughter, brother, or his sister (if a maid) because she was yet in the house and family; but without the family he might not lament for any, no not for the Prince, verse 4.

Qu. Might he not mourne for his wife? For some think Whether for the wife. not, because she is not named, neither in that Law, nor in the repetition of it, Ezech. 44. 25.

Answ. I think he might: but the wife is not named, be­cause, 1. she is one with himselfe, 2. If for our daughter and sister, much more for wife which is nearer. 3. The Pro­phet Ezechiel was charged not to mourne for his wife, being a Prophet and Priest, Ezech. 24. 16. which seems an excepti­on from the ordinary manner. But for the high Priest, Levit. 21. 12. he might not mourne for any of them named, neither in (likelyhood) for his wife; nor uncover his head; nor rent his clothes, nor go to any dead body, nor go out of the Sanctuary, for the crown of the anoynting oyle of his God is upon his head.

[Page 126] This Law had in it both ceremony, and perpetuity in Ceremoni­all use here­of. substance of it. In the ceremony▪ the Priest might not mourn for the dead, 1. Because mourning for the dead was count­ed a Legall uncleannesse. vers. 11. 2. The oyle of holy ointment was upon his head, being oyle of gladnesse. 3. They must be contrary to the foolish manner and fashion of the Priests and People of the Gentiles, who were so passi­onate and excessive in their affected and sometimes forced mourning, as they fell into indecent and unlimited behavi­ours. 4. The Priest, and especially the high Priest, was to be a type of eternity, and therefore must shew no such sign of weaknesse and corruption, as weeping is. Hence it is, that we read not of the death of an high Priest, but ever be­fore his death another was appointed and installed. So be­fore Aaron dyed, Eleazer was installed; and before his death Numb. 25. 3. was Phinias, Numb. 20. 28. Hence it is that we read not of their raignes and times, and how long or how short any of them lived, as of the Judges and Kings; which closely noteth and implyeth unto us, that they were types of eterni­ty and immortality. 5 In the Ceremony this Law had a speciall ayme and respect to Jesus Christ our high Priest, in whom was no blot, no spot, or morall pollution, as that high Priest most carefully was restrained from every Legall pollution. He wept indeed sundry times for the dead, as Lazarus, &c. because he was to abolish the Legall ceremo­nies, and this among other. It being in him sufficient that most perfectly he preserved himselfe from morall pollution: In which sence he never uncovered his head, that is, was ne­ver so weak or inglorious by passion, but that he ever main­tained union with his father, and abode the powerfull head of his Church. Neither did he rent his garments, that is, his holy flesh baked as it were in the oven of afflictions, exten­ded and rent on the Crosse, cast aside in the grave, was never rent off from his divinity, but was ever from the first moment of Hypostaticall union, present with it, and shall be for all eternity. He never goes out of the Sanctuary to mourne for the dead, for the Crown and oyle of God is upon him. For as in his life he (being mosth oly) was not subiect to be quite [Page 127] subdued in the house of death: so now after his resurrecti­on he hath attained all excellency of glory and happinesse, free from all misery and sorrow, never to be interrupted any more by any griefe or adversary power. The Crowne of God is set upon his head for ever, Revel. 4. 9, 10.

The perpetuity and substance of this Law concernes both Perpetutall. Ministers and people.

1. To teach both the one and the other not to grow into excesse of sorrow or passion, but to be examples of gravi­ty, moderation, and well wielding of affections; and to be patterns of patience and holy obedience in suffering extream adversities, as well as in the actions and exercise of practick virtues.

2. To give testimony of their hope and assurance of the happy resurrection of their friends, for whom they must not sorrow as men without hope, 1 Thes. 4. 13.

3. To shew that no occasion or naturall affection, no not the nearest and greatest change befalling their outward estate might distract them from their charge and duty; or so dis­quiet▪ the peaceable tranquility of their mindes, as any part might be hindered for matter or manner. And therefore in this case our Saviour (confirming the perpetuall equity of this Law) saith, Let the dead bury their dead, follow thou me, Mat. 8. 22. And the Lord is so strict in this case (Levit. 10. 6.) that when Aarons sonnes were so strangely slaine before his face, he must not mourne nor stir a foot out of his Ministe­ry, least he dye, and therefore the text saith: Aaron held his peace, vers. 3. So no outward respect of duty to friends must call us from duty to God.

Object. If the Priest must not weep, how could they seri­ously repent of their sins?

Answ. The Priest must not weep for any temporal losses, nor for personall losses; and in naturall regards he must be impassionate: but for his sinnes he might. Jeremy a Pro­phet and Priest wisheth his head a fountaine of tears, Jer. 9. 1. The high priest must weep for his own and the peoples sinnes in the day of expiation, and if he weep not, he must die. So Joel. 2. 17. all the Priests must howle, and cry, and weep [Page 128] between the porch and the Altar. Christ wept often, and all for sinne: as, for Lazarus, on the Crosse over Jerusalem. Whence we note:

1. That the proper cause of mourning, is sinne. He that Sin, the pro­per cause of mourning. must not shed a teare for any other cause in the world, must shed teares for his sinne upon paine of death. Oh that they would think of this that glory in their sinne!

2. Let us so order our affections, as that our principall mourning may be for our sinnes; and bind up our affections for outward and naturall losses and crosses, so as we may have them loosed in spirituall. This Law tells us, that sor­row for our onely sonne or brother, or the deare wife that lieth in our bosome, ought to be no sorrow in comparison of sorrow for sinne. Which, 1. Separates from God: 2 Makes Christ absent and stand aloofe: 3. Grieves the Mischiefes of sinne. the Spirit, and makes him heavy towards us: 4. Separates soule from body, yea, (without repentance) soule and bo­dy from heaven and happinesse. Let us, who have been ex­cessive in worldly sorrow, turne the streame against our sinnes; and in all crosses set our heaviness rather upon some sinne in our selves, which might cause the crosse, than on the crosse it selfe.

Sect. VII.

Now it followeth that we shew how the Priests figured 2. Ministeriall actions of the Priests. Christ in their ministeriall actions. Of these kinds of actions some were common to inferiour Priests, some proper to the high Priest.

I. Common actions were six. Common actions of all Priests: six.

1. The Priests must kill the sacrifices and none but he: signifying Jesus Christ his voluntary action in laying downe his life for beleevers; none could take away his life from him. And he was to be as well the Priest as the sacrifice; Joh. 10. 18. I have power to lay down my life.

2. The priest offered the bloud of the sacrifices to God, and sprinkled it on the Altar; for they were ordained for men in [Page 129] things of God, to offer gifts and sacrifices for sinnes. Heb 5. 1. No man might offer his owne sacrifice, but he must bring it to the Priest, Levit. 7. 4. there was no comming to God, but by the Priest: Figuring out Jesus Christ who offers up him­selfe a sacrifice for the sinnes of the world upon the Altar of his Deity, which gives both vertue and merit unto it. No other can offer to God bloudy or unbloudy sacrifice upon this Altar, but himselfe. Joh. 17. 19. I sanctifie my selfe for them: even as the Altar sanctifieth the gift. 3. The Priests prepared the body of the sacrifice (Lev. 1. 6.) fleyed it, di­vided it into severall parts, washed the intrailles, put fire un­to the burnt offering, consumed the fat, cast the filth and dung into the place of ashes: Sgnifying, that Christ him­selfe alone did the whole worke of redemption. He suffer­ed the heat of Gods wrath and justice; he puts away all our filth, and covers it in his owne ashes; he burnes up our fat, that is, the senselessenesse of our sinne, and all that savoureth of the flesh, by the fire of his Spirit; and inward­ly purgeth and wholy washeth us in the fountaine of his own bloud. 4. The Priest must teach the people; His lipps must preserve knowledge, Mal. 2. 7. and the people must depend on his mouth: Signifying the action of this great teacher of the Church, who brought to us from the bosome of his father the whole counsell of God concerning the redempti­on of mankind; which could never have, entered into the heart of man, but by the teaching of this great Prophet, Deut. Isa. 52. 4. Psal. 45. 2. 18. 15. He hath the learned tongue, and Grace is powred into his lippes. He therefore having the words of eternall life, we must depend on him and hear him. 5. The Priest must pray for the people, and blesse them. A forme of blessing Num. 6. 23 is prescribed for Aaron and his sonnes, laying their hands on the childeren of Israel: fignifying the strong prayers and intercessions of Jesus Christ for his Church, who was heard in all things, Hebr. 5. 7. as himselfe witnesseth, Joh. 11. 42. Father, I know thou hearest me alwaies: And accomplished Joh. 17. not onely in his holy intercession upon earth, and now in heaven: but manifestly in that blessing of his disciples by laying his hands upon them, which was his last action upon [Page 128] earth, Luke 24. 50. 6. The Priests were to preserve the Oyle for lights and the incense, and for the daily meat-offe­ring, and the anointing oyle. And the over-sight of the whole Tabernacle, and all in the Sanctuary, and all the in­struments belonged to their care for the safety in moving, carrying, standing, &c. Signifying Jesus Christ the preserver of all grace in his Church. He onely watcheth for the safe­ty of his Church, for the upholding of his holy ministery, and all holy constitutions which else would quickly be bro­ken up. He plants the Ministery, and he removes it at his pleasure. He hath the seven stars in his right hand. He is the great Arch-bishop of soules to the whole Church, and no other in this kind but he. So much of common actions ministeriall.

II. Actions more peculiar to the High priest were, 1. dai­ly. Actions proper to the high Priest. Daily. 2. weekly. 3. yearly. 4. continually.

I. He must daily, 1. dresse the holy lamps and lights morning and evening before the Lord, Lev: 24. 2, 3. to pre­serve the lights from going out. Shadowing Christ the true light, by whom the light of true doctrine must ever shine in the Church, and never go out; by which the true believers shall be delivered from darknesse and death. This was for­merly figured by Goshen, there was light when three days darknesse was over all Egypt. And this was figured by the pillar of fire that never failed till they came to Canaan. 2. He must daily burne incense before the Lord upon the Altar Exod. 32. 7, [...]. of sweet perfume: Signifying Christ our high Priest daily offering up, 1. Our duties and services done by his ap­pointment, and which through him smell as a sweet incense acceptable to God. 2. Our prayers, called odours of the Saints, and a sweet incense, Rev. 5. 8. And as no incense pleased God but that which was offered upon that golden Altar: so no Psal. 141. 2. duty or prayer of ours is farther accepted than offered up by him and from him, whose golden purity gives merit and worth unto them. And as the incense must be offered up by Revel. 8. 3. the high Priest morning and evening: so the continuall vir­tue of Christs merit ascendeth daily before God, and per­fumeth all the Sanctuary, neither is there any other way to the father but by him.

[Page 129] II. He must weekly make the shew-bread, and set it before Weekly. the Lord continually. Exod 25. 30. And more expressely, Lev. 24. 5, 6. Every Sabbath he must set on the table twelve loaves according to the twelve tribes, & take the old away, to the maintaining of his family; for which use they might well suffice, every loafe weighing about seven or eight pounds. Here was a figure of Christ the true bread of Life, who sets himself (in the preaching of the Gospel, and administration of the Sacraments) before the face of God (that is, in the as­semblies gathered together every Sabbath) the most sufficient food and refreshing of the Church, to continue it in life, strength, and good estate from Sabbath to Sabbath till that eternall Sabbath come.

III. He must yearly once (and that in the day of expiati­on) Yearely. go into the Holy of Holies, Exo. 30. 10. and Lev. 16. 2, & 24. to make an attonement for himselfe, for all his house, and for all the people, but not without bloud. Signifying, that Christ by one alone sacrifice of himselfe hath opened the Sanctuary of heaven, and by his ascension hath made ente­rance into it on our behalfe, and there appeares before God once for all to make intercession for us. See Heb. 10. 12, 19. And as he must goe alone without all attendants: so Christ must tread the wine presse alone, Isai. 63. 3. No friend, no disciple stands with him; no fellow, no companion goes with him to make attonement; but all feare and flye, that we might cast our eye on no other Mediatour but him, 1 Tim. 2. 5.

IV. He must continually decide the highest controver­sies; Continual­ly. he must judge between the clean and unclean; he must excommunicate the one out of the Congregation, and receive in the other when he was legally cleansed. Signifying Christ, who in the Church and Scriptures is the supreame Judge of all controversies. It is his word alone can binde or loose, justifie or condemne. According to his direction obstinate persons are to be cast out, and penitent offendors received in. As Pharaoh to Joseph, so God to Christ: Without thee shall no man lift up his hand or foot in all the land of Egypt. Gen. 41. 44.

[Page 130] I. Ministers of the new Testament must learn hence to at­tend Use for Mi­nisters. diligently on their charges; and know, that the sub­stance of all these duties lyeth as heavy on their shoulders, as upon those Priests of the old Testament. Every conscio­nable Minister is bound.

1. To prepare sacrifices to the Lord. In the old Law the Priest presented dead sacrifices: but we must offer living ones. They dead beasts: but we living men, quickned by faith, alive by the Spirit of God, holy and acceptable. They externall and unreasonable: we reasonable and spiritu­all, such as God (who is a Spirit) may accept and delight in. Rom. 12. 1. They must first kill, and then sacrifice: so we can never pre­sent any man an acceptable sacrifice, without killing his sin. As the poore beast must be killed, and cut in pieces, and then offered: so we must by the sharpe knife of the Law (urging repentance and mortification) cut asunder the heart-strings of sinne, mangle the body of sinne, and let out the life­bloud of mans lusts and corruptions. And as they having slaine the beast must wash the intraile, burne the fat, cast the filth and dung into the place of ashes: so the Minister after his labour in mortifying sinne, must bring men to the labour of sanctification, separate them from their foulenesse, and bring them to the full holinesse in the feare of God.

2. The Priest must preserve knowledge, his lips must feed many, he must stand in the counsell of God, and be as his mouth: And as Jesus Christ brought the whole will and counsell of God from the bosome of his Father: So must his Minister declare that whole counsell to the Church, and keep nothing back. Act. 20. 17.

3. The Minister must daily dresse the holy lamps and lights morning and evening, and preserve the light from go­ing out; he must provide oyle for the continuall feeding of the lights, that is, by painfull and diligent study of the Scriptures and meditation, he must furnish himselfe to the work of the Ministery, that the light of holy doctrine may shine by him on all occasions: that having the tongue of the learned he may be alwaies ready to speak a word to him that is weary, and never want words of comfort which may [Page 131] be as oyle to the distressed soule.

4. He must daily burne incense before the Lord upon the Altar of sweet perfume, that is, offer daily prayers as sweet odours in the Name of Christ, who is the Altar of sweet perfume both for himselfe and his people. He must pray al­so for the people and blesse them, as Samuel, God forbid I should sinne against God, and not pray for you. For his office is to stand between God and his people. Every man must be his own mouth to God; but he must be the mouth of eve­ry man.

5. He must weekly set the Shew-bread before the Lord, that is, propound Jesus Christ the true bread of life, the Manna that came down from heaven, the continuall strength & nourishmēt of the Church of God, both in the ministery of the Word & Sacramēts, which the ancient Church did weekly celebrate, as the Priest did weekly set these loaves. Nay, he must not onely set them before others, but himselfe must feed on them, as the Priests did on the Shew-bread, all the week and year long, least it befal him as that Prince, 2 King. 7. 20. that saw plenty of food with his eyes, but tasted not of it, for being troden under foot, he died.

II. Every Christian as a Priest unto God must, 1. Daily Use. For the people. labour in his owne mortification: Every day kill some beast or other, some lust or other that as wild beasts are untamed, and dangerous to the soule.

2. Morning and evening dresse his lights, and look to the clearing of his lamps; setting himselfe a task of daily read­ing the Scriptures for the clearing of his judgement, and the informing of his minde, and for the reforming of his heart and life, that he may shine every day more clearly than other in holy conversation.

3. Every day burne incense before the Lord, upon the Al­tar of sweet perfume both morning and evening. Every Christian, morning and evening must offer up daily prayers and praises as a sweet smell unto God. That as the smoke of sweet incense goeth upwards and disperseth it selfe abroad in the ayre: so the incense of prayer ascending may disperse [Page 132] it selfe abroad for the benefit of the person, family, Church, at home and abroad. What else calls the Apostle for, say­ing: Pray continually, in all things give thanks, but that the 1 Thes. 5. Lord should smell the sweet odours of our morning & even­ing prayer, especially when we rise and go to rest? How this duty is neglected, and with manifest contempt and losse, every mans conscience can tell him. Now in offering this incense, 1. See no strange incense be offered, that is, no prayer without faith. 2. None but upon the Altar of in­cense, none but in the name of Christ.

4. Every week on the Sabbath day (as the Priest in the Law) provides himself of shew-bread, to serve for his pro­vision all the week, that is, make such conscionable use of the holy Ministery, as he may preserve life of grace, and strength of grace, which falls to consumption in the soule, except it be continually repayred, even as the body wasteth without naturall food.

5. Every yeare set apart a day of expiation, to make an attonement for himselfe, for his house, and all the people. This proportion shewes it not amisse once a yeare to set apart a day of humiliation in serious fasting and prayer, to make attonement for our own and others sinnes. The equity of which seemes not onely grounded in that Law, Lev. 16. 29. which enjoynes the Jew a yearly standing fast, wherein once a year every soule should humble it selfe with fasting before the Lord in one of the great assemblies; and Chap. 23. 27. bindes all unto it: But also in good reason, seeing a yeares space might bring about many just occasions, 1. Many sinnes might be committed to provoke the Lord, 2. Reasons for a yearly fast Many judgements let in, or to be let in for those sinnes. 3. many mercies wanting, which by ours and others sinnes we are worthily deprived of. And although we ought continu­ally to humble our selves for our sinnes, yet to help our infir­mities, and to do it throughly, it shall availe us much, to set a special time apart for it, as such who out of sound judge­ment esteem we have sufficient cause once a year thus deeply to humble our selves. For however the Jewes had daily ex­piatory sacrifices, yet the Lord held it not superfluous to ap­point [Page 133] them besides one set and solemne day of expiation. So is it no lesse needfull for any Christian (notwithstanding his daily humiliation) to help himselfe in his repentance by one, in a year at least, day of more solemne expiation.

Sect. I.

I. The kindes of legall uncleanenesse were three: 1. By meats or creatures that were unclean.

I. The first kind of legall uncleanenesse was by eate­ing or touching any uncleane meat or creature, Levit. 11. 11. and 28.

Qu. How did the creatures become uncleane, which God had made good?

Answ. The Law of distinction of meates was not there­fore Whence this uncleanness. ordained, because those creatures were evill in their na­ture (for God saw all his workes very good) but prohibited onely in their use. Neither doth the Lord pronounce them uncleane by their creation, but by a temporary institution, which restrained their use and touch.

Object. It seemes they were so by creation: for before the ceremoniall Law, there was a distinction of clean and unclean in Noahs time, Gen 7. 2. When it be­gan.

Answ. It was before the writing of the ceremoniall Law, [Page 142] but not before the being of it, it being delivered to Adam and his posterity by Gods lively voyce. Besides by that in­stitution they were forbidden onely for sacrifice: but by this forbidden for common use and food, yet still cleane in their owne nature.

Qu. But how can these creatures defile a man, and that of How it could be. our Saviour be true, Mat. 15. 11. That which goeth into the mouth, defileth not the man?

Answ. Now under the Gospel whatsoever goeth into the mouth defileth not, in respect of lawfull and limited use: And under the law it was not the creature that defiled; but the transgression of Gods institution in it. In the begin-God permitted all other trees to Adam, onely restrained him in the tree of knowledge of good and evill; which there­fore ceased not to be good of it selfe, but became evill in Adams use, because of the commandement: not the apple, not the eating were in themselves defilements, but sinful eat­ing against the commandement.

Qu. But what ends or reasons were there of this prohibi­tion Meats why prohibited. of meats?

Answ. Very many.

1. To shew the Lords soveraignty over his creatures, who hath liberty to permit or forbid any creature at his pleasure without impeachment of himselfe or the creature, he may do with his own as he will.

2. To teach all persons to depend on God and his word of allowance for and in the use of all things, even for meats, and drinks, and all comforts; seeing man liveth not by bread, but by every word of God.

3. To traine up his people in temperance and obedience, by restraining them so many creatures in earth, ayre and sea, as good as any other.

4. That his people might professe open detestation of the heathenish superstition about them. The AEgyptians took for gods, oxen, sheep, goats, doves: God will have his people sacrifice these to his service, and eat those creatures which they (out of their heathenish superstition) might not touch. The heathens used to offer many kinds of beasts to [Page 143] the Moon, the Queen of heaven, and to Bacchus: God will have his people detest both in sacrifice and meat those which they so offered; all to shew how contrary we ought to be to Idolaters, in whatsoever we may.

5. To distinguish that people of God from all the nati­ons; God esteeming them by his grace in the Messiah a clean people, and all other unclean. And this was a wall of partition between Jewes and Gentiles, till Christ by rending the vaile brake it down also, as in Peters vision, Acts 10. 15.

6. The Lord by this difference of beasts would have them conceive a difference of persons shadowed thereby; of whom some are clean, some are unclean; the former being elect, arè cleansed by faith from their pollution of sinne, the other remaine foule and filthy still.

Quest. How shall we know the cleane from the un­cleane.

Ans. 1. The clean are known by the two common marks Marke, of clean beasts of clean beasts, Lev. 11. 3.

1. They divide the hoofe; that is, rightly distinguish of things, between nature and grace, between Moses and Christ, between the Law and Gospell, truth and falshood. They will not receive things in gross and hand over head; but being spirituall discerne all things, 1 Cor. 2. 15.

2. They chew the cud, that is, after hearing and reading the word, they meditate, ponder, apply, and digest it: as Mary laid up the words in her heart, Luke 2. 19.

3. The uncleane are known by some naughty and unclean property. Some like the dogs that prophane the most holy things; bark against the word & preachers of it; never chew the cud, nor digest the word. Some like the swine (2 Pet. 2.) having their mouthes allwaies rooting in the earth, cannot look up towards heaven; all for their belly; good for no­thing but the knife: neither for plow, nor cart, nor burthens, nor saddle, nor wooll, nor milk; but onely to feed and die; besides (while they live) their filthy wallowing in miery lusts and puddles of corruption. Some like the hare, fearfull crea­tures, shrinking from faith in God in temptation, and from [Page 144] profession of it in times of danger and persecution; more fearing crosses and losses than God himselfe, or the losse of salvation. The unclean creatures connot enter into heaven: The fearfull, &c. shall have their part in the lake, &c. Rev. 21. 8. Of the same ranke are the Comes, that burrow and treasure in the earth, and neglect to treasure where theeves neither digg through nor steale, Matth. 6. 19. 20. Some like the Ravens, black and unnaturall, feeding on carrion. Some like the Ostrich, grosse hypocrites, with faire wings, but cannot flye. Some like the Sea-meaw, partly living on water, partly on land: partly will be saved by faith, partly by workes; carry fire and water, blow hot and cold, of any or no reli­gion. And so much might be said of the properties of the rest.

Sect. II.

II. The second legall uncleaneness was caused from with­in, 2. By an un­clean issue. and was by the unclean issue of man or woman; for which were appointed ceremonies of purification, Levit. 12. and Chap. 15. 6. All those uncleane issues (of which we must read and speak modestly) lead us by the hand, 1. In­to What it teacheth. our selves, and the consideration of our naturall corrupti­on, the running issues of which meet us every where. 2. Out of our selves to the remedy, which is by Jesus Christ our sanctifier. The description of this foulenesse shewes what we are by nature, and in the first Adam. The manner of the cleansing shewes what we are by grace, and in the second Adam, in whom alone we attaine cure and remedy. To ex­plaine which, we must know that,

1. Those lawes concerning our uncleane birth and the wo­mans purification after every birth, put both the Jewes and us in mind, how that the common nature of man is horribly polluted by sinne, which is every where called by the name of uncleanenesse; Psal. 51. 5. Behold I was borne in iniquity, and in sinne hath my mother conceived me. Isa. 64. 6. We have all been as an uncleane thing, and all our righteousnesse as filthy cl [...]uts. Joh. 14. 4. Who can bring a cleane thing out of filthi­nesse? [Page 145] there is not one. Joh. 3. 6. That which is borne of Generatum sequitur na­ram ge [...]e­rantis. the flesh, is flesh; because that which is begotten, participateth of the nature of that which begetteth. And this uncleane­nesse is not in any one part, but stickes to the whole man both in body and soule, polluting the mind with blindnesse, the will with rebellion against the will of God, the consci­ence with senselessenesse and horrour, the affections with all manner of disorder, the whole outward man with resistance and repugnancy to the Spirit. Rom. 8. 7.

2. As from these inward issues the outward man was many waies polluted: So the Jewes and we are put in mind, that from that filthy puddle and fountaine of originall sinne issue continually many uncleane issues into the life and conversa­tion. Matth. 15. 19. Out of the heart come evill thoughts, murthers, adulteries, fornications, thefts, false testimonies, slaunders: These are the things which defile the man.

3 As these uncleane issues defiled whatsoever they touch­ed, Lev. 15. 4. to the 15. so herein is noted to them and us, the infection of sinne and spreading of it, and that the cor­ruption of nature (which will put forth it selfe in every thing) polluteth all that we touch, Tit. 1. 15. Unto them that are defiled and unbeleeving, is nothing pure, but even their minds and consciences are defiled.

4. As those uncleane issues excluded and shut them out of the campe and society of Gods people till they were staid: so the foule issues of naturall corruption (till stopped and stayed by grace) estrange us from God, and from the com­mon-wealth of Israel. Ephes. 2. 12. The effect of all mo­rall uncleanenesse is to thrust every man and woman under the curse of the Law and wrath of God; who can no more abide a man in the foulenesse of his nature, than men can the spawne of a most venemous serpent. In Adam all died.

5. As the description of those issues brought the Jewes to the legall purification; for when the Jew saw the danger of his uncleanenesse, and that if he separate not from it he shall die in it for defiling Gods Sanctuary, vers. 31. this made him seeke to the remedy: So the true understanding of a [Page 146] mans forlorn & desperate estate by nature; and that except a man be borne againe of water and the holy Ghost, he can never see the kingdome of God, Joh. 5. 5. This makes a man flye out of himselfe to seek righteousnesse and purity in the meanes which God hath appointed. And thus by the very descripti­on of our uncleannesse we are led unto Christ, by whom how we are to be cured, we are after to see.

Sect. III.

The third Legall uncleannesse was by the disease of the 3. By leprosie. leprosie; than which none was more foule, more hatefull. None so lively resembled the native face of sinne; none had so solemne and significant rites for cure; none did more ex­pressely shadow all constitutions as conduce to the purging and removing of sinne; and consequently none more force­ably led us to Christ, who is not in any ceremony more lively figured. The Lord would have the Jewes and us in this instance to be led by things sensible to things intellectu­all; Per sensibi­lia ad intel­ligibilia. by an externall and sensible disease to be carried to that which is internall and lesse sensible, for the most part. And though of all bodily diseases, none more expresly declareth the disease of sinne in the soule than leprosie; yet it comes farre short of it in the desperate and dangerous properties of it. We must therefore prepare men to Christ by descri­bing the foulenesse and misery of the disease.

1. Leprosie proceeds from poisoned and corrupted hu­mours Sin declared odious. in the body: so sinne is nothing else but the poison and corruption of the soule. And this spirituall leprosie is farre more miserable than the other; for that of the body is onely a punishment, this is a guilt. And who can deny but Poena culpae. the corruption and poison of the soule and spirit, is farre more poisonfull and mortall than poison of the flesh?

2. Bodily leprosie is a disease of some men: sinne is of In all. 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 weakned and tainted; there is, not a debility onely, but a [Page 147] 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 than God hates. 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 Infection. 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 Excommu­nication- 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 Quoad Consor tium. Lo­cum. Prae­m [...]. 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 Paine and danger. [Page 148] 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 Signes of sin and le­prosie. 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 [Page 149] were ever open to the corrupting and poisoning of num­bers.

Sect. IV.

1. From the former description of legall uncleannesses, Note. 1. Church and members, subject to many de­filements. 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 And why. 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.

[Page 150] 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 Note. 2. Look nar­rowly on the misery of sinne. 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 truely humbled and prepared for Christ, nor can ex­pect a good estate in him, whose daily corrupt issues from an overflowing fountaine make him not seem marvellous filthy and unclean in his own eyes.

1. What is the reason that so many do Pharisaically pride themselves, if not in the goodnesse of their persons, yet in some blind hopes and presumptions that they be not so bad as they are, or as some others be: but because they never saw themselves in this glasse; which onely lets a man see himselfe a masse of sinne, a lump of uncleannesse: and that no good thing is in his nature, which in no part is free from the running issues of that festred and inbred sinne?

2. Why do many doat upon their own works and sightly actions; either to Popish confidence in them as meritorious, or at least (with many Protestants) to rest in the civility and morality of them without farther pursuit of the power of religion, but that they see not that so evill trees cannot send forth any good fruit, nor so bitter fountaines any sweet wa­ter? which could they but discerne, they would be weary of the best of their righteousnesse, and cast it away (with Paul) [Page 151] as dung; and conclude that when Aloes and wormwood yeeld a sweet taste, then might their fruits be sweet and tast­full to God and themselves.

3. Why do so many thousands contest against grace, stand upon their honesty, good neighbourhood, hospitality, cha­rity; they thanke God they are no blasphemers, no drunk­ards, adulterers, murderers; they wash the outside, come to Church, hear sermons, are outwardly clean and formall; no man can challenge them, no nor they themselves? but be­cause they never saw the infection of their soules, nor the in­ordinacy of their inner man which is a fountaine ever over­flowing all the banks: most dangerous, most secret: hardest to find out, and hardest to cure, and this deceives thousands in their reckonings.

4. Why is the righteousness of faith in the bloud of Christ so much undervalued, and men so hardly driven out of them­selves to seek righteousnesse by him? But because they see not their own uncleannesse, and therein their hatefull estate before God, untill Christ the high Priest have made atone­ment for them. For as that man who (being sick to death) feels not his sicknesse, nor discerns the depth and dangers of it, seeks not greatly after the Physitian, he applies either no meanes, or some idle and impertinent things to small purpose: so he that sees not the misery of his disease of sinne, sees not the need of Christ, neglects the right meanes, and content­edly deludes himselfe, running any whether but to the right remedy.

It is fit and fruitfull to look a little nearer this disease of Good to see and know our filthi­ness, by sin. nature, that we may not onely make conscience of the foul­nesse of nature, but be thrust out of our selves to the meanes of our cleansing: Considering,

1. That this uncleane issue (which the Legall issues point us unto) is a sinne against the whole Law of God in all branches of it, whereas other sinnes are against one of the Tables, and one of the Commandements.

2. This poyson of nature is the same in all men, that all may be humbled who are born children of the devill, ene­mies to righteousnesse, all of us being in our very birth [Page 152] sonnes of death: for in Adam all are dead. And as an image of rotten wood must needs be rotten: so we, hewn out of so rotten a stock. Who is it that is not a Leper from the wombe? Let any man thrust his hand into his bosome, as Moses did, Exod. 4. 6. and he shall pull it out againe le­prous, and as white as snow. Every man hath cause to cry with the Leper, I am uncleane, I am uncleane. The spawne of a Serpent are Serpents; and what are we but the spawn, the seed of Adam?

3. This Issue is a generall disorder of the whole man, and of all parts. Neither is bodily leprosie more generall and universally spread over all the members, than sinne in the [...]. soule, which is seated in all the members, so as from the crown of the head to the sole of the foot, there is nothing sound: but ataxy or disorder in want of all goodnesse in all parts, and pronenesse to all evill.

4. Miserable are the effects of this close uncleanenesse:

As, 1. In this Image of sinne, no ugly toad can be so hatefull to us, as we unto God.

2. The whole man lies subject under the curse and wrath of God; Rom. 5. 18. the fault came on all men to condem­nation.

3. Nothing can proceed from us but what is foule and damnable. What can a Serpent cast out but poyson? What­soever our own strength or will can bring forth is tainted with this leprosie, for free will remaineth onely to evill.

4. Nothing without us that we can touch, but we taint, 4. Miserable effects of inward un­cleannesse. till we be cleansed, noted in the infection of houses, vessels, garments. Both earthly things, all the creatures, all our comforts, actions, to the unpure all is so: yea, divine acti­ons, the word, Sacraments, prayer, almes, all polluted by us and to us, so long as we be unconverted and in our un­cleane nature.

5. An unregenerate man can converse with no man, but (as a Leper) he infects him by example, provocation, cor­rupt opinions, frothy speeches, fruitlesse behaviour. And if they that poyson mens bodies are worthy extreame punish­ment, and every man detests them: how much more severe [Page 153] wrath of God are they liable unto, that do nothing but poi­son mens soules?

6. No Leper was so worthily cast out of the campe; as all of us by nature are worthily cast out of the society of Saints in earth and in heaven, yea, from the presence and fel­lowship of God and Jesus Christ, and that for ever. Sinne properly shuts out of heaven, no unclean thing comes there: nothing more hateful to God, nothing but that hated by him.

7. All this misery we our selves can neither discerne nor remedy. It makes us pure in our owne eyes, though we be not washed, Prov. 30. 12. We lie wallowing in our filthinesse, and delight in it as the swine in the myre, and never are cu­red till we get out of our selves to the high Priest, in whom onely it is perfectly to cleanse and cure us. Now seeing in this glasse our own disease and need of cure, let us returne to the meanes of our cure in these three severall sorts of un­cleanenesse, and in the legall be led to the cure of morall un­cleannesse.

Sect. V.

I. The first meanes of purging Legall uncleanenesse is Washing: bloud of Christ. washing; which shadowed out the washing of the sinner [Page 154] in the laver of Christs bloud, all the water in the sea can­not wash away the least sinne; that great work is appropria­ted to the bloud of Christ, 1 Joh. 1. 7. the bloud of Jesus Christ his sonne cleanseth us from all sinne: Rev. 1. 5. Who lo­ved us, and washed us from our sinnes in his bloud: which bloud is opposed to all legall washings, Heb. 9. 9.

Object. Levit. 11. 44. This washing is called a sanctifi­cation.

Answ. Sanctification is twofold. 1. By the outward sign. Externi sym­boli et profes­sionis. Veri­tatis internae. 2. By the inward truth. They by washing, symbolically and in outward profession, by these rights sanctified themselves: but thereby beleevers were led to the internall truth, and the laver of the bloud of Christ. All this washing then leades us to the bloud of Christ, by which is meant his whole passi­on and obedience; by the merit whereof he hath procured both remission of our sinnes, and mortification of them. And herein is no small resemblance.

1. Washing is an applying of water to foule parts: so in Resemblāce the cleansing of sinne must be a speciall application of the bloud of Christ; called, Heb. 9. 14. the sprinkling of Christs bloud upon the conscience. Which is nothing else on Gods part but the imputation of Christs sufferings to us: and on our own part the application of them to our selves by the hand of faith.

2. In Washing is a rumbling and scouring off of unclean­nesse which will not easily off; and in some foulenesse they must wash often for the surenesse of the work: noting the paines and true indeavour of the repentant heart in mortifi­cation, and afflicting it selfe. It is well contented with any beating and wringing, so he may fetch out the staine of sin, which sticks as close as his flesh to his bones.

3. The unclean party was to wash himselfe, that is, his whole man and every part: which noteth totall sanctificati­on in the whole man and all parts and members, that the washing may be as large and general as the foulenesse is. For whatsoever part is not washed by Christ, hath no part in Christ, which made Peter say, not my feet onely (Lord) but mine hands and head.

[Page 155] 4. In the foulnesse of Leprosie he must wash againe and againe: to note, that after our justification by the death of Christ, we must look to a second washing of sanctification by his spirit. And because we have still washing work with us, we must be still washing our selves by daily labour in our own reformation. This was more lively signified in that o­ther ceremony added to washing in the Leper, that he must shave his haire againe and againe: signifying the paring a­way of superfluities and lusts as fast as they grew; and a vo­luntary departing from his own secret corruptions, which were as many as the haires of his head, and no lesse rooted in him; that well he might shave and loppe them, but he was out of hope quite to unroot them as long as he lived. He must keep them under, but cannot be ridde of them: He must shave the first day and the seventh day, and resist his lusts, which daily grow upon him, as haire cut, quickly growes againe.

5. The unclean person must wash his clothes as well as himselfe: signifying that wee must part with all impurity, e­ven the least, at least in endeavour, cherishing none, favour­ing none. He must hate the very garment spotted by the flesh, all occasions, and appearances of evill, esteeming the least spot of sinne foule and filthy enough. And all this is requisite in purifying of the soule.

I. Labour against the smallest sinnes. Be not a mentall a­dulterer, Use. 1. Smalest sins to be put away. banish unchastity in the eye and mouth, avoid wan­ton company, as did Joseph that of his Mistris. Thou art no drunkard, or great swearer, but art thou a companion of such not reproving them? No Papist, but a friend and patron, as seeing no great harme in their superstition; No Atheist, but a scorner of the persons and doctrine of godly teachers? what dost thou but foam out thy own shame? If thou should­est keep thy selfe never so pure, but partakest in other mens sins, thou art unclean. This reproveth Magistrats, who (though they themselves come to Church, yet) suffer others in time of divine worship to lye in streets, houses, fields, openly, &c. prophaning thus the day of the Lord, which is to be kept holy to our God. Or if they be ordinary abettors of [Page 156] idle persons and gamesters by example. This brandeth Mi­nisters openly pleading for durnkards and hatefull blasphe­mers. This defileth masters, parents, husbands, that suffer their families to run into prophaneness or ryot.

II. In all these touches goe to the fountaine opened. Zach. Use. 2. Goe to Christ, wash and be cleā. 13. 1. Every Jew had his water-pots to keep water for daily purification, Joh. 2. 6. but now the house of David and Je­rusalem, that is, all the godly, have a fountaine opened by the death of Christ. We must every day be washing and cleansing our selves in that fountaine, from all filthinesse of flesh and Spirit.

Sect. VI.

II. The second meanes of purging legall uncleannesse is oblation, or offering some attonement to the Lord, this di­rectly Offering. Christ offe­red himself. leads us to Christ. For howsoever an unclean person must wash himselfe and his clothes, yet no Jew could make an attonement for himselfe: but this was common to all un­cleannesses legall, the Priest must make an attonement for the unclean person. For all uncleannesse in generall, Lev. 16. 30. In speciall, for uncleannesse in touchings. Numb. 19. 4. In issues, Lev. 12. 8. and 15. 15. In leprosie, Lev. 14. 53. Noting by the way, that all that we can do, cannot make at­tonement Washing not suffici­ent without offering. for the least spot of sinne. Let us wash our selves as often as Naaman in Jordan; yea, let us take snow water to us, and wash our hands most cleane; yet our owne clothes will make us foule, and God will plunge us in the pit, if our Lord Jesus (the high Priest of the new Covenant) make not attonement for us. A fit note against all humane satisfacti­on and merits.

The offering for the Legall uncleannesse by touching, was done by the sacrifice of a red cow, and the sprinkling water 1. Red Cow. made of the ashes of that red Cow, prescribed by God to this purpose, Numbers, 19. called water of expiation. That all this ordinance typified Christ to the Jewes, the Apo­stle expresleth, Heb. 9. 13, 14. when from the bloud of this red Cow he leads us to the bloud of Christ, saying: [Page 157] If the bloud of bulls and goates, and the ashes of an heifer, sprink­ling Pro Christo aries, pro Christo agnus, pro Christo vi­tulus, pro Christ [...]hir­cus, totum Christus Aug. Difference. them that are unclean, sanctifieth as touching the purifying of the flesh: how much more shall the bloud of Christ purge our conscience from dead works; wherein he not onely compareth, but infinitely advanceth the truth above the type. For, 1. that was symbolicall and figurative: this spirituall and sub­stantiall. 2. That was eternall and temporary: this inter­nall and eternall. 3. That onely a purifying of the flesh: this of the Spirit and conscience. 4. That cleansed from legall and bodily pollution: this from morall, called dead works. 1. Because they proceeded from death of sinne. Dead wo [...] why. 2. Because they lead to eternall death.

For the explaining of this ordinance consider four things.

• 1. Whence the Cow must be.
• 2. The properties or qualities.
• 3. The actions about her.
• 4. The use and end of it.

I. All the congregation must bring an heifer to Moses out 1. of the heard.

1. All the congregation, for not one in the congregati­on but needs a meanes of purging.

2. This meanes must be a Cow, not an Oxe or Bull. The imbecillity of the sexe noteth the great humillity of our Lord Jesus; who being the mighty Lyon of the tribe of Judah, would so abase and weaken himselfe for our sakes.

3. They must take her from the heard: so our cleanser must be taken from among our selves, being true and perfect man, taking our nature and our flesh, yea, our infirmities as the weak sexe importeth, in all things save sinne like un­to us.

II. The properties required in this Cow are four. 2.

1. She must be an heifer, in her youth and strength: Christ offers himself, and must be taken for a sacrifice in the flower of his strength, at three and thirty yeares. He offers his best gifts, and dies in his strength, and so his offering was more free and acceptable. And we also should offer up our youth, strength, best times and gifts to Jesus Christ, who of­fered himselfe in his best strength to death for us.

[Page 158] 2. The Cow must be red: Signifying, 1. The truth of Christs humane nature, being of the same red earth that the first Adams body was. 2. The grievousnesse of sinne which he was to undertake, and the scarlet staine of it. 3. The bit­ter and bloudy passion of Christ, and his cruell death. The red skin of the Cow resembled the red garments of Christ all Isa. 1. 18. Isa. 63. 1. besprinkled: 1. With his own bloud. 2. With the bloud of his conquered enemies. 3. Presented unto his father, like the coat of Joseph, all stained with bloud.

3. The Cow must be without spot or blemish: to signifie the purity of our Lord Jesus, in whom was never any spot or staine of sinne. Though he was contented to be counted a sinner, yet he was no sinner. And though he had sinne on himselfe, he had none in himselfe: as the Cow was slaine for sinne, not being sinful. Christ was ruddy through his passion, yet most white and spotlesse by his most perfect and Cant. 5. 10. absolute righteousnesse.

4. She must be without yoke, on which never yoke came: Signifying, 1. That Christ (not necessarily, but) volunta­rily took our nature, that he might free us from our yoke. 2. His absolute freedome from all the yoke of sinne, farther than he voluntarily undertook the burthen of it. 3. That he was never subject to the yoke of humane precepts and commandements, being the Law-giver to prescribe Lawes to all, not to receive Lawes from any. 4. That none could compell him to suffer for sinne, but his whole obedience active and passive was a free-will offering, he having power to lay down his life and to take it up againe. 5. He was more free from the yoke than any red heifer could be. She indeed must be free in her selfe: He not onely free in him­selfe, but he must free all believers from the yoke; whom the sonne sets free, they are free indeed.

III. The actions about the Cow were five, ver. 5.

1. Action. 1. The Congregation must deliver the Cow to be slaine: so was Christ delivered to be slaine by the whole body of the Jewes. 2. She must not be delivered to Aaron but to Eleazer his successor: signifying that the death of Christ serveth all the successions and ages of the Church, [Page 159] and must be taught by the Ministers of all ages.

2. Action. She must be led out of the Camp, and there burnt whole to ashes; her skin, flesh, bloud, and dung ver. 5. Signifying, 1. That Christ must be led out of the gate of Jerusalem to suffer, Heb. 13. and there 2. must be crucifi­ed, by which he was made a whole burnt offering. 3. That whole Christ is our comfort, his flesh our meat, his bloud our drink, yea, the very base dung of those contumelies cast up­on him were a part of his sacrifice offered up in the fire of his passion for us, to sweeten and sanctifie ours.

3. Action. Eleazer must take of the bloud with his finger, and sprinkle towards the foreside of the Tabernacle of the assem­bly seven times, vers. 4. Signifying, 1. The purging of us by the bloud of Christ sprinkled on the Conscience. 2. That Christs death profits none to whom it is not specially applied: for the Cowes bloud must be not shed onely, but sprinkled. 3. That onely the people and Congregation of God have benefit of the death and bloud of Christ, for it was sprinkled directly before the tabernacle. 4. The seven times sprinkling noteth, 1. That that one oblation hath virtue and merit enough. 2. The perfection of justificati­on. 3. The need of often application of Christs death. 4. The duration of it to all ages.

4. Action. She must be burnt with Cedar wood, scarlet lace, and hysope, all which must be cast into the fire with her, vers. 6. Signifying, 1. Three things in Christ. 1. The Cedar of uncorrupt life. 2. The scarlet of fervent love to mankind. 3. The hysop of savoury obedience in all things to his father, all which were in all his sufferings, and fire of his passion sweetning it. 2. They noted three things ari­sing from Christs sufferings. 1. Immortality, signified by the Cedar, which is not subject to putrefaction. 2. The scar­let, the merit of his bloud applyed to justification. 3. The hysope of mortification, healing our corruptions, a [...] hysope hath a healing quality. All these three properly arise from the passion of Christ.

5. Action. A clean person must gather the ashes of the heifer, and lay them without the Camp in a clean place, [Page 160] vers. 9. Signifying. 1. The buriall of Christ in a cleane and new tombe wherein never man lay, a clean place never used before. 2. That the merit of Christs death is ever laid before God in the highest and holiest heavens. 3. The Chri­stians account of Christs merit and passion, who layeth them up as his chiefe treasure in the clean place of a pure heart and conscience, an onely fit closet to keep the mystery of faith in.

IV. The use and end of these ashes was twofold, vers. 9. 4.

1. They must be kept for the Congregation: Signifying, that there shall never want supply of grace and merit from the death of Christ to any believer that sees his need of them.

2. Of them was made a water of separation, thus: A clean person took of the ashes of the red Cow burnt, and put pure water into a vessell, and taking hysope dipped it and sprinkled it upon the tent, the persons, and vessels, and 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 Psal. 51. 7. 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 Note. 1. There is a way to cleanse eve­ry unclean­nesse. 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.

[Page 161] 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 Note. 2. Have re­course to the means. 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 Motives. 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 [Page 162] 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 Ex opere operato. 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 Note. 3. Be very carefull to avoid spiri­tuall un­cleannesse. 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. Iustus metu­it non solum a peccato, sed & a conta­gione & la­be peccati. Ambr. de institut. virg.

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, [Page 163] 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, 2. Birds. 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 [Page 164] 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 Ephes. 5. 2. 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 Lev. 1. 15. 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.

[Page 165] 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 Lev. 1. 16. 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 [Page 166] 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 Note. 1. Comfort to the godly. 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, 2. Cor. 4. 8 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 [Page 167] 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 Jacob when he in­tended evill intreaty towards him. 2. He can turn their counsel to folly, and bring it on their own heads, as in Haman & Archi­tophel. 3. He can turn their evill to thy good & salvation, ac­cording to the saying of Joseph to his brethren, Ye intended e­vill against me, but God turned it to good as this day. 4. He can take them off at his pleasure, he hath a hook for Zenacherib; and Balaam shall not curse, though he would never so faine.

3. In that Christ brought no unclean thing to his sacrifice (figured in pulling out the maw and feathers, and casting them besides the Altar in the place of ashes) we have com­fort in the offering of all our service and sacrifices of prayer, praises, 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 Note. 2. Affect puri­ty of heart and life. Motives. purenesse among them, that the holy God may walk amongst an holy people: And teacheth how carefull we Christians should be to cleanse our selves from all filthinesse of the flesh & spirit, 2 Cor. 7. 1. And that we should be ever stopping up those unclean issues which disturbe our chastity of body or mind, which these legall issues specially ayme at. Oh this chastity of mind 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 Casta Deus mens est, casta vult mente vocari. and pure; God is a pure chast Spirit, and will be praied unto with a pure and chaste heart. How can foule fornicators and adulterers think that their praiers 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 than a swine-sty, 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. [Page 168] 2. The Lord is for the body, namely to redeem 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 Joseph calls it, Gen. 39. 9.) to make it a member of an harlot?

5. Follow holinesse and chastity; without which thou shalt never see God either in grace or in glory, Heb. 12. 24. What makes the harlot so sottish, so gracelesse in the mid­dest of powerfull meanes, but that their hearts are taken away, Hos. 4. 12. 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 Begin with the heart: why. purity first.

For, 1. Whence issue these but from a wicked and impe­nitent heart?

2. God looks first at the cleannesse of the heart, knowing that if he find that unclean, nothing is clean.

3. Morality and cleanliness make a man care for the clean­ness of his face, but grace and religion make him look to the cleannesse of his heart, Jer. 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 speak, the eye will look, the hand will work, the foot will walk. 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 boughes of sinfull actions, if they seek not to strike up the root. Thou wouldst avoid oathes and lyes in thy tongue, but shall never do 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.

[Page 169] Quest. How may I cleanse my heart? How the heart may be cleansed.

Answ. Cleannesse of the heart is in two things.

1. Justification by the bloud of Christ imputed and appli­ed, Joh. 15. 8, 10.

2. Sanctification by the Spirit, which stands in two things.

1. In parting with our filthinesse, as evill thoughts, pride, hypocrysie, stubbornnesse, mallice: 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 clean.

II. Direction. From the foundation come to the streames. Proceed in cleansing the life. If the heart at any time be inflamed with the fire of con­cupiscence, and begin to boile 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 Job. 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 pluck out thine eye, cut off thy hand and foot rather than by them offend God and thy conscience. If this will not serve, beat down thy rebellious members (as Paul) with labour.

3. Direction. Avoid occasions of defilements by the Avoid oc­casions of defilement. unclean issues of others, so did the Jews.

As, 1. Come not near unclean persons, 2 Cor. 6. 17. Avoid swearers, drunkards, gamesters, wantons, Proverb. 4. 14.

2. Avoid the seat 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, v. 8. words are cast out of the mouth Ut saliva [...]re excutitur, sic serme. [Page 170] spittle. Neither assent to their speeches and perswasions, (which are still against God) nor be dismaied from good things by their threats and reproaches. This filthy froth and spittle daily pollutes many that are carelesse to a­void it.

Object. Alas it is impossible then to avoide unclean issues. I cannot but daily and hourly touch some filthinesse, unlesse I run out of the world, and from my selfe.

Sol. 1. Therefore as the woman having the bloody issue, thrust in daily to touch the hemme of Christs garment, Mar. 5. that his bloud may heal thy bloudy issues.

2. As seeing need of daily mercy, to true watch joyne prayer, as Hezekiah, 2 Chron. 30. 18, 19, 20. The good Lord be mercifull to him that is sanctified, although net 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. 3. Leper two waies clean­sed. 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 [Page 171] 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.

[Page 172] 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 [Page 173] of it was Christ now alive raised from the dead, who can die no more, but ever liveth, and sitteth at the right hand of God, and that by the power of his divinity. And 1. This Sparrow must be used also to the cleansing of the Leper. For neither the humanity of Christ without his deity, nor his deity without his humanity can cleanse or justifie the sinner. Neither the life of Christ without his death, nor his death without his life can availe us to righteousnesse. Act. 20. 28. God shed his bloud to purchase the Church to himself. 2. The Priest must dip the live bird, and the Cedar, and scar­let lace, and hysope in the bloud of the Sparrow slaine and pure water, vers. 6.

Signifying, 1. That the deity of Christ (which is im­passible in it selfe) can yeeld us no comfort alone, had it not been joyned to an humanity subject to passion, which is plainly meant by dipping the live bird in the bloud of the slaine. For therefore the sonne of God must take our nature to better our nature, and take our flesh, that by death he might destroy him that had the power of death. Heb. 2. 14.

2. The scarlet, cedar and hysope must be dipped also, to shew, that all the graces we receive from him must be dipped in his bloud, by which alone we have both accesse unto grace, and acceptation into grace. For by the dipping and union of this live bird and slaine, we come into the grace and fa­vour of God, being united first to his humanity, then to his divinity, and so are knit to his whole person, and by him we come to the father.

3. The Priest must let the live bird go into the broad field, vers. 7.

Signifying, 1. Christs escape and deliverance from death, and the power of the grave.

2. His exaltation after he was once consecrated, his ascen­ding on high, and being made higher than the heavens, Heb. 7. 26.

3. The publication and manifestation of righteousnesse purchased by the death of Christ, in the broad and open field of the Church, and this in the daily ministery of the Gospel.

[Page 174] Thirdly, concerning the party to whom this cure must be applied. The Priest must sprinkle on him that is to be clean­sed this bloud seven times.

Signifying, 1. That onely Christ Jesus doth sprinkle his bloud on penitent soules, from whom onely they must expect pardon and purging from sinnes.

2. That Christs bloud must be particularly applyed to e­very believer, to every thing that is to be cleansed: partly by Gods imputation of Christ and his merits to the penitent sinner: Partly by his Ministers in the publishing and speciall applying the particular promises to every soule that is weary.

3. Seven times sprinkling noteth,

1. Perfect justification by the bloud of Christ, the num­ber of seven times, perfect sprinkling; he is able perfectly to save, Heb. 7. 23. all that come unto him, and needeth no other seeking of other merits to satisfie or justifie.

2. To put the unclean person in mind how hardly he parts from his foulenesse: and us, that it is no easie thing to be rid of sinne.

3. How weak and imperfectly our selves apply the bloud of Christ, that have need of so many sprinklings: to hum­ble us for our weaknesse of faith, and slow progresse in san­ctification.

Sect. IX.

I. All these ordinances and ceremonies in discern­ing Use. 1. No easie matter to be rid of sin. and curing this disease, in generall teach us two things.

I. That it is no small businesse to be rid of the leprosie of the soule, and the infection of sinne; which was but shadowed in that, as that was occasioned by this. For whence is bodily leprosie, but from leprosie of the soule? Or what is it that strikes the body with such contagious sickness, but the infection and sicknesse of the soule? As in Gehezi, Miriam, Uzziah; Whose bodies were so fouly infected and deform­ed [Page 175] by the leprosie of the soule, and corruption of heart. And who sees not how the Lord would lead them and us to take speciall notice hereby of the souls leprosie by sinne, in that he committeth the knowledge and discerning of this dis­ease of leprosie to the Priests, sending them to the Physiti­ans of their souls, and not to the Physitians of their bodies, whom one would think it more specially and properly con­cerned? This should admonish us all, that if there be so much adoe to get clean bodies, clean faces, clean skins; how great our care and businesse should be to get clean souls, the soile of which cleaves not to the skin onely, but sticks closer to us than our skin or bones; and yet we think every slight sigh, or Lord have mercy, or three words at our death sufficient to rid us of our sinnes, and soules leprosie.

II. How careful the Lord is to sever the clean from the un­clean Separate be­tween the precious & the vile, for fear of generall infection.

Teaching, 1. The Magistrate, that as the Lord puts dif­ference between him that sweareth, and him that feareth an oath: so should they to incourage and countenance the clean person, that is, the godly and faithfull. David set his eyes on the godly in the land, not to maligne or wrong them, but to cherish their persons, and help up religion and the fear of God in them: As also to discounte­nance and terrifie the foule blasphemer, the drunkard, Sab­bath breaker, idle persons and gamesters, that thrust them­selves out of their calling all the week long. But if a man by his course shuffle clean and unclean together, nay run with the unclean, & countenance gamesters, swearers, bibbers, how doth he execute the judgements of God?

2. A good Minister then stands in the counsell of God, when he severs the precious from the vile, Jer. 15. 19. The Priest in the Law must pronounce him clean that is so indeed. He durst not pronounce a foule person to be clean, nor a clean person foule. Then how dares a man that stands to judge between the Lord and his people, scandalize or scorn such as endeavour most to be clean? How comes it that we do not hear drunkards, adulterers, theeves, swearers, blas­phemers, [Page 167] so rated and disgraced as them? Or how dare men sell praises of religion to foule Atheists, swearers, haters and despisers of goodnesse, (as if men should gild rotten posts, or wash dead bricks) making them at their death seem as white as lawne, who all their life were white as Lepers? Well, let not the despised members of Christ be discouraged; we know that the judgement of Christ shall passe righteously between the cleane and uncleane. If thy heart be upright, let all men cast the foule brand of an hypocrite on thee, Jesus Christ shall pronounce thee clean.

3. Every good man must and will be glad of this se­paration, rejoyce in that arbitrement that differenceth cleane and uncleane, as most savoury. Wicked men can a­bide nothing lesse than this shedding and differencing of men. Whence are so many tumults? Oh you are more holy than all other, you are the pure ones, you are all clean, &c. but because they have learned a trick to deceive themselves, and to hide their foulenesse (as they think) by crowding all into one confusion. Now is that doctrine one­ly intolerable that fetcheth them out of their holes, and casts them out among their uncleane fellowes, for whose company they be a great deale fitter, than for the society of Saints and beleevers.

II. Note in speciall. 1. In that the Leper must bee Use. 2. Christ dis­cerns the le­prosie of sin sent to the Priest to have his leprosie discerned: we see that our Lord Jesus (who was typified by the high Priest) can dis­cerne our leprosie. Thou maist hide thy sinne from man, but thou canst not deceive him, no idle excuse or fig-leaf can cover thee. If he see thee an adulterer, a swearer, an unjust person, a covetous or proud person if he see thee an enemy, a prophane person; he will judge thee a Leper. Thou canst not sin (though never so secretly) but thou art sure to be discerned and tried, by him whose eyes are as a flame of fire. And if he judge thee a Leper he will pronounce thee a Leper, and thou canst not apeale from, but must stand to his judgement. What if a man applaud and commend thee for an honest man, a good neighbour, a just man, if He judge thee a Leper? What had it been better, if all the congregation had taken [Page 177] part with a Leper, if the Priest pronounced him uncleane? And if he pronounce thee uncleane, he will shut thee out of the campe, out of the society of God and his Saints, till thou beest seasonably cleansed. Men may faile in their cen­sures, and shut out the clean for unclean (as Joh. 9. 34. the Jewes did the man that was born blind) and hold in the un­cleane for base respects: but Jesus Christ he shuts him out unpartially, whom he pronounceth a leper.

II. Then was the leper healed, when in the judgement of 2. Onely they are cleansed from sin, whō Christ accounts so to be. the Priest he was so; and then the Priest must pronounce him so. The Priest could not make him clean but pronounce him clean: Even so, thou art then cleansed from thy sin, when in the judgement of Christ (our high Priest) thou art so; who not onely can pronounce thee cleane, but make thee so.

Quest. But how may I know that Christ accounts me clean?

Answ. When his word by the mouth of his servant pro­nounceth thee clean, he accounts thee so. Whatsoever yee bind or loose in earth, shall be bound or loosed in heaven, Mat. 16. 19. with Joh. 20. 23. Christ onely properly pardons sin, and remits it, 1. By merit. 2. By efficacy of confer­ring; and no Minister can thus remit sinne: But every Mi­nister must pronounce & declare pardon to penitent sinners; and when he doth this in Christs Name, Christ from heaven pronounceth the leper to be clean.

Ob. But there may be errour in the Priests sentence, and the Ministers judgement is not infallible.

Sol. The sentence of the Priest was infallible, if he kept him to the rules of inquisition: And the Minister pronouncing pardon upon penitent sinners cannot be deceived; though thou maiest deceive thy selfe in applying promises and grants of pardon not belonging unto thee.

Question, What are the rules of inquisition or di­rection. Marks of one cleansed from sin.

A. 1. If by rubbing the place he see it grow red the leprosie is in the way of cure; if it be not red by rubbing, it is incurable: So if the sinner be ashamed and blush at his sin, if godly abash­ment hath begun his repentance, it is a good signe of cure.

[Page 178] 2. If the spot pricked with a needle, there come forth bloud, it is in the way of cure: So sinners pricked with the needle of the Law, if they have sence of pain which makes them cry out of themselves, and see the need of Christ, it is a good sign. Men pricked now adayes, stir up their bloud against the Physician; but such are far from cure.

3. A leper was healed when his leprosie was stayed, and went no further: So he is to be pronounced clean, who truly turnes to God; sinne hath lost dominion in him; sinne growes lesse and lesse; the stirrings of corruptions are aba­ted; he cannot doe as he hath done, or would doe; nor forget that he was cured.

4. When the conscience is bathed in that fountain in which water and bloud have met, then is the leper clean. When by the merit of Christ the sinner is fully justified, and by the Spirit of Christ he is in part sanctified, and riseth up towards full sanctification; then is he truly pronounced clean.

Object. Alas! I am then unclean still; I find much foulness and folly present with me.

Sol. 1. The leper and sinner may be truly cleansed, never fully in this life; for every day will make him foul even after true repentance: but we must daily renue our repentance for daily cleansing.

2. Remember, that the leper must shave his hair again and again, but he leaves the roots behind; yet he was pro­nounced clean, though the hair was still growing, and for all the roots.

3. The running water in the basen for the cure of the le­per, signified a continuall flowing of a fountain of grace from Christ to the heart of the sinner, for his continuall washing.

III. What every man must doe in sence of his spirituall 3. leprosie. Something is to be done before the cure: some­thing after.

I. Before the cure. 1. As the leper discerning his own 1. What is to be done be­fore this cure. misery, esteemed him an happy man that was clean: So thou seeing this disease, must judge thy self most unhappy and mi­serable of all men, as Paul, Rom. 7. and never think thy self [Page 179] happy till thou hast got a cure, Psal. 32. 1. Every leper cried out, I am unclean: the same must be thy complaint and cry.

2. Get thee to the Priest: Go to Christ in humility, as that leper (Matth. 8. 2.) Lord if thou wilt, thou canst make me clean; and the least touch of Christ shall make thee clean, vers. 3.

3. Naaman, being struck with leprosie, must wash and be clean: So must thou bewaile and lament thy estate; wash thy selfe in the salt sea of teares, that God may wash thee with the sea of mercy. Especially in greater sinnes (as in a deeper leprosie) take up deeper humiliation and repentance; as David washed his couch with teares.

II. After the cure. 1. If God have healed thy leprosie, 2. And what afterwards. be thou thankfull; so Naaman, 2 King. 5. 15. Not as the nine lepers of whom none returned back to give thankes. Would to God one of ten were as thankfull as we ought for Luke 17. so great a cure.

2. Bring thy gift to the Lord for the curing, for so the lepers were enjoyned: that is, pay thy vowes; offer up thy selfe and all thy obedience, an acceptable sacrifice to God, Rom. 12. 1. Resigne unto God; present all thy sacrifices by the high Priest Jesus Christ, in whom alone thou canst finde ac­ceptance.

Objection, Alas, I have nothing worthy giving unto God.

Sol. 1. Thou canst give no lesse than true endeavours of obedience; and then, be they never so weak, he that accepts the will for the deed, will accept them.

2. God prescribed a smaller offering for the poor than for the rich; the poor man must provide a sacrifice according to the labour of his hands: To comfort the weake Christi­an, who offering according to his ability, is respected accor­ding to that he hath, not according to that he hath not.

3. The third thing after the cure, is, to avoid the com­pany of lepers, 1 Cor. 5. 11. If a man be an incorrigible sin­ner, let him be to thee as an heathen or Publican, Matth. 18. 17. A good lesson for the Masters of families to cast out [Page 180] leprous persons from the rest. It is incredible what mischief one swearer, one drunkard, one wanton, one prophane beast may do in an house. We have not more usually seen an whole house infected, and poisoned up by one plaguie per­son, than whole houses corrupted by some one leud person; which suffered (as one swine in a garden) roots up all that is good.

So much of holy persons: Now follow holy things.

Sect. I.

I. In the choice of the Sacrifice. The Lord appointed it 1. Paschall Lamb a type in the choice Christ a Lamb. Denominati­one. Qualificati­one. to be a Lamb, or a Kidd: notably signifying Jesus Christ; whom John Baptist called, the Lamb of God; taking away the sinnes of the world, Joh. 1. 29. Christ is a Lamb.

1. In name, Revel. 5. 6. In the midst of the Elders stood a Lamb.

2. In qualities, in respect of innocency, patience, meekness; humility, obedience to the will of his Father to the death, not opening his mouth, Isai. 53. 7. in fruitfulnesse and profita­blenesse to feed us with his flesh, and cloath us with his fleece of righteousnesse.

3. In shadows, being figured in all those lambs slain, espe­cially Adumbrati­one. in the Paschall Lamb. In which shadowes or figures he was (not yearly onely, but) daily held before the eyes of beleevers; and so here we consider him. In this Lamb for his choice must be four conditions. Choice. Christum fuisse [...], amici pariter & inimici testati sunt.

I. Condition. It must be a Lamb without blemish, ver. 5, every way perfect, without any spot or defect: signifying the most absolute perfection of Jesus Christ; who was, both in respect of his person and actions, without all spot and ex­ception, [Page 197] 1 Pet. 1. 19. as of a Lamb undefiled and without spot, Heb. 7. 26, Such an high Priest it became us to have, as is Perfection of Christ. holy, undefiled, separate from sinners. The reasons are two.

1. Because else his ransome were insufficient.

2. He must be perfectly righteous that must become a righ­teousnesse to many.

II. Condition. It must be a male, for three reasons.

1. Reason. To note the excellency, strength, and digni­ty His excel­leency. of Christ, proper to that sex. For although he seemed a most weak man in the state of his humiliation; yet must he be not effeminate, but masculine; strong, stout, and potent to destroy sinne and death, and to foile all the enemies of mans salvation. Christ indeed must be the seed of the wo­man; but the woman must bring forth a man-child, Rev. 12. 5. And though he must be borne of a Virgin, yet the Vir­gin must bring forth a sonne, Isa. 9. 6. For he must divide the spoile with the strong, Isa. 5. 3. 12.

2. Reason. Consider Christ in both his natures, it was fit he should be a male as the Lambe was. 1. As he was the Sonne of God it was meet he should be of the more worthy sex of men; for it was unfit that the Sonne of God should be the daughter of man. 2. As being man, he was to be the Messiah, the seed of Abraham, the Sonne of David; and so to be circumcised, to be a fit Minister of Circumcision.

3. Reason. Consider him in his office. He was to be a King, a Priest, and a Prophet of his Church; all which ne­cessarily require him to be a man, a male, a the Lamb was. We conclude therefore hence, that being the head of the whole Church, he must be of as worthy sex as any of his members.

III. Condition. The Lambe must be of a year old, ver. 5. Christus in medio aetatis flore immo­latus cujus conditionis rationem vid Iun. in Exod. 12. to signifie that Christ dyed at a full and perfect age, in his strength; and therefore had experience also of our infirmi­ties. For a Lambe of a year old is at his state and growth, and a Lamb of a year old is acquainted with many miseries: Even so our Saviour, living to the full strength of a man, was a man full of sorrows, and acquainted with infirmities. See Heb. 4. 15. we have not an high Priest which cannot be touch­ed [Page 198] with the feeling of our infirmities, but was in all things tempted like us, yet without sin.

IV. Condition. He must be taken out of their own flocks and folds: For so Moses to Pharaoh, Exod. 10. 25. thou must allow us our beasts for sacrifice to offer to the Lord. Plainly signifying, that Christ was to be an Israelite: and within the fold of Gods own people; for he was to be of the seed of Abraham; and salvation was of the Jewes, Joh. 4. 22. Yea, and the Lords own Law requires, that the King should be taken from among his brethren, Deut. 17. 15. and much more the King of the Church, being King of all Kings.

Sect. II.

II. Jesus Christ was as evidently expressed in the prepa­ration Paschall Lambe a type in the preparation. Where six Observati­ons. of the Paschall Lamb wherein the Jewes were tyed to six observations.

I. Observation. The Lamb must be severed from the flock, v. 6. to signifie Jesus Christ separated by God the Father to the office of mediator; and that two waies.

I. By Gods eternall decree; he was a chosen servant of Christ two wayes set a­part to be a Mediator. God to the most excellent service in heaven and earth. Isai. 42. 1. My elect servant. And thus is called a Lamb separa­rated from before the foundation of the world, 1 Pet. 1. 20.

2. In due time actually separated from all the rest of the flock, by,

1. A supernaturall conception by the holy Ghost; where­by he became an high Priest separated from sinners, all the rest of Mankind remaining sinners.

2. By a miraculous birth of a Virgin, being the seed of the woman.

3. By an unconceiveable union of the two natures, divine and humane, in one person; by which he became our Imma­nuell, God with us.

4. By a solemne and heavenly inauguration into his office [Page 199] at the brinke of Jordan; by which he was openly pro­claimed the chiefe Doctor and Prophet of his Church. Thus it became this Lamb of God to be actually separated from all the rest of the flock: because for all the rest he was to pay a greater ransome and price, than any other that could be found amongst all mankind.

II. Observation. The Lamb thus separated must be re­served and kept alive four daies; even from the tenth day of the first month till the fourteenth day of the same month, vers. 6. Wherein was signified the very particles of time of Christs both Ministery and passion.

1. For his Ministery. Christ must not be sacrificed pre­sently The time of his Mini­stery and passion or­dered. so soon as he was born, nor so soon as he is baptized and separated, but after that separation must live about four years to preach the kingdome of God, and then be offered up; that his death might not be a seale to a blancke, but might confirme all that holy doctrine delivered by his owne mouth and Ministery to the world.

2. For his passion. The time of it depended not on the will of man, for his enemies sought many a time before to slay him; as Herod in his infancy. Matth 2. 16. the Jewes took up stones to stone him, Joh. 8. 59. The Nazarites would break his neck from an hill, Luk. 4. 29. And many other attempts were made against his life; but his time was not then come, the lamb must be reserved four daies. And this very moment of time was determined and registred in Gods most certaine and unchangeable computation. Act. 2. 23. being delivered by the determinate counsel and foreknowledge of God. Whose wisdome so ordered that, Quia Do­minus deci­ma die ej [...]s­dem mensis, hoc est ante quinque dies paschae in Civitatem in qua pate­retur, erat ingressurus. Ansem. in Math. 21.

1. As the lamb was taken in the tenth day of the first moneth: so Christ came into Jerusalem about the tenth day of the same month to suffer; as appeares, Joh. 12. For up­on the sixth day before his passion, he came to Bethany vers. 1. and the next day he went to Jerusalem, which was the fifth day before his passion, ver. 12.

2. As the lamb must be slaine the fourteenth day of the first month (which answereth to our March) and at the full of the Moon: So, that no man might be deceived in our [Page 200] Paschall lamb, he must be sacrificed at the Passeover, the same day that the lamb must be slaine; In the full Moon, to note the fullnesse of time now come which was so long before ap­pointed, and in such a month as when light prevailes against darknesse, and every thing revives and springs: to signifie that Christ by his suffering chaseth away our darknesse and death, and brings in light and life, and a blessed spring of grace and glory.

III. Observation. The Lamb must be slaine, vers. 6. signifying, that Jesus Christ being (as that Lamb of a year 3. Christ must die a vio­lent death. old) in his vigour and strength (who by reason of his age and strength might have lived longer) must not onely die, but by a violent death, and that by Israel.

Noting. 1. That Christ must be put to death by the Jewes.

2. That the benefit aad merit of his death redounds to his Church onely: The Redeemer must come unto Zion, Isa. 59. 20.

Objection. How was he then a Lamb slaine from the How from the begin­ing of the the world. beginning of the World, before the Jewes were in be­ing?

Sol. Two waies.

1. In regard of Gods decree, whereof a promulgation was made in promises and types, and an acceptation as if it had been already done.

2. In regard of man: He was slaine onely one time as to S [...]mel actu, semper fructu the act, but in all times as to the fruit: because the perpetuall power and efficacie of Christs sacrifice was begun with the world, and extended to all believers of all ages, who onely diversly apprehend it.

IV. Observation. The lamb must be slain between two 4. The time of Christs death noted. evenings.

1 To put them in remembrance of their deliverance in Egypt, which was in the evening.

2. To note that our Paschall lamb should be slain towards the evening of the world, that is in the last times, Heb. 9. 26.

3. that Christs sacrifice was to succeed in the same time of their evening sacrifices, which were daily to be offered. [Page 201] Exod 29. 41. and so to put an end to them, Dan. 12. 4. to note the very houre as well as the day of Christs suffering on the Crosse. To understand which, we must know that Iewes divi­sion of the day into 4. parts. the Jewes distinguished their artificiall day into four parts. From six to nine, from nine to twelve, from twelve to three, from three to six. This last part was counted the evening of the day, and the next three houres the evening of the night. In this fourth part of the day used the Paschal lamb to be slain, and the rest of the time was little enough to dresse it whole for Supper: even so the true Paschal lamb must be sacrificed the very same day and houre that the Mysticall lamb was. For Christ at the third houre, that is, at three of the clock in afternoon, between the evenings, with a great voyce gave up the Ghost, Matth 27. 50.

V. Observation. The lamb must be roasted with fire, not 5. How Christ is to be con­ceived and received. raw, not sod, baked, boyled, or otherwise, but all thoroughly roasted with fire, vers. 9.

1. Not eaten raw, to signifie, that we must not grossely conceive, nor unpreparedly receive Christ in the Sacrament, as the Capernaites did of the flesh of Christ, Joh. 6. and the Papists of eating the raw flesh of Christ, as it was born of a Virgine, with their teeth.

2. Roasted, to Signifie two things. 1 The manner of Christs death, he was to be crucified and peirced. As the lamb must be thrust through and fastened to a spit, so must the lamb of God be peirced and fastened to the Crosse. As the brazen Serpent was fixed to a pole Joh. 3. 14. 2. That Jesus Christ was made fit food (as that lamb) for his people by enduring the fire of affliction, but especially by suffering the hot burning fire of his Fathers wrath, which had burnt up all mankind to the bottome of hell, had not Christ en­dured it.

3. Wholly roasted, to signifie, that Christ endured the whole wrath of God (which is a consuming fire) both in soul and body, as that bitter agony in the garden witnesseth, which made him sweat drops of water and bloud, and com­plaine that his soule was heavie unto the death. 6. A bone of Christ not broken.

VI. Observation. Though the lamb must be wholly drest, [Page 202] yet a bone of it shall not be broken. Noting, that wonderfull ac­cident in the passion of Christ, that when the souldiers came purposely to break his legs, (as they had done the others that were crucified with him) yet by Gods secret providence they were restrained, so as the antitype might exactly answer to the type, as the Evangelist applieth it, Joh. 19. 36. This lamb by dying when he would, hindered the breaking of his bones.

For, 1. His body was most holy, and must not be pro­phaned And why. and torne ignominiously, as if it were the body of a thiefe or malefactor.

2. His Fathers care that keeps the bones of the Saints, that not one of them is broken, Psal. 34. 20. will much more keep safe the bones of his onely Sonne.

3. His bones were to be whole buried, because he was to rise againe with his whole body; and so the faith of believers, in the article of his resurrection, was more easily con­firmed.

We must cast our eyes upon Jesus Christ the true Paschall Use In all wor­ship look to Christ. lamb, in all the worship of the old Testament. For further than Christ was found and seen in it, it was then but as an em­pty shell without a kernell: and how much more now? The Jews at this day celebrate the Passeover, kill the Lamb, sprin­kle V. Buxtorf. Syn. Iudaic. c. 12, 13, & 14. the bloud, eat the flesh, observe the rites; but refusing Jesus Christ, what sweetnesse can be in that feast? What do they else than cast away the kernell to gnaw upon the shell, or as a mad man, who casts away the graine, and choakes himselfe with the husks? Oh how is the wrath of God come upon them to the uttermost, who think that they have done a good service when they have slain a number of lambs taken from earth, rejecting the Lamb of God, who came from heaven from the bosome of his Father, infinitely surpassing them all!

For their madnesse. 1. What sence or what spirituall worship is it, to feed their bodies with the flesh of lambs, and to refuse Christ the lamb of God separated from all the flock for the food and refreshing of the soule?

2. What weak and cold comfort to eat a number of lambs [Page 203] in memory of their deliverance out of Egypt, and the thral­dome of Pharaoh; and yet not endure to hear of, much lesse to taste of that lamb that hath wrought a more power­full deliverance from the Pharaoh of Hell, from sinne, from damnation, and all their heaviest burthens.

3. All that sprinkling of bloud in their houses, so long as they despise the bloud of Jesus Christ, shall never get them protection from the revenging Angel. We must pray that God would please at length to remove their vaile from their hearts, that they may submit themselves to the righteousnesse of God. Rom. 10. 3. that so all Israel may be saved by acknow­ledging the deliverer out of Zion; of whom was propheci­ed (Isai. 59. 20.) That he shall turne away the ungodlinesse from Jacob.

Sect. III.

III. The Paschall lamb directly aimed at Christ our Paschall Lamb a type in effu­sio of bloud Actions. The preci­ousnesse of Christs bloud. true Passeover, in respect of the bloud and actions about it, which were three.

1. The bloud of the Lamb must be saved in a Basen, vers. 22. It must not be shed upon the ground to be troden under foot: signifying the preciousnesse of the bloud of Christ.

1. In respect of God. 2. Of Christ. 3. Of the Church.

For, 1. God the Father highly prizeth this bloud, and saves it in a golden vessell, that it may be ever before him; and that the streames of it may pacifie his displeasure, and confirme the Covenant of grace with his Church. Whence it is called the bloud of the Covenant. Heb. 9. 18.

2. It was precious in regard of Jesus Christ; seeing every drop of it was the bloud (not of an innocent man onely, but) of one that was God as well as man, Act. 20. 28. God with his own bloud purchased the Church, and therefore it was a bloud of infinite vertue and infinite merit.

3. Every true member of the Church doth most high­ly esteem it, as the most precious thing in all the world, and with great care and reverence receives it into the vessell [Page 204] of precious and saving faith, and there keeps it safely, as men do their most precious commodities.

2. The bloud of the Lamb must be sprinkled upon the lin­tle and side posts of the doores of the Israelites, vers. 22.

1. In that it must be sprinkled, it signified that the bloud Bloud of Christ sprinkled, or applied. of Christ must be applied unto us; for our righteousnesse stands not in the shedding of Christs bloud, but in sprink­ling and application of Christs bloud shed and sprinkled up­on our soules and consciences to purge them from dead works.

2. It must be sprinkled upon the posts and doores, so as the Israelites could neither go out of doores nor in, but they must see on all sides the bloud of the lamb: signifying, that they and we should both at home and abroad, going forth and comming in, and on all occasions have the passion of Jesus Christ before our eyes, in the holy meditation and deep contemplation of it.

3. It was not enough for the Jew that the lamb was slain, & the bloud shed within the house, but it must be sprinkled with­out doores, that every man might see it: and signified, that if Christs bloud and the merit of it be shed in the houses of our hearts for justification and righteousnesse, the sprinkling of it will appear and be seen without, in holy life and practise of sanctification.

3. This bloud of the lamb must not be sprinkled with the 3. Faith resem­bled by hys­sope, how. bare hands, but with a bunch of hyssope dipt in the bloud, vers. 22. which signifyed, that every one which puts forth his hand, is not sprinkled with Christs bloud, unlesse he have provided this bunch of hyssope. Hyssope is Faith: and Faith Hyssopus fi­des est. Aug. in 4. Num. 33. Herba bumi­lis. resembles this herbe in four things.

1. It is a ground herbe, low and weake: so Faith in it selfe, and in us, is weak, fraile, feeble, and of most despised. Neither hath every man that hath hysope in his garden, this bunch of hysope in his heart.

2. Rooting in a rocke (for so it used among the Jewes) R [...]dicibus haerens in pe [...]ra. whence some thought it to be Pellitory of the wall. Faith roots it selfe upon the rock Jesus Christ, and cannot grow or prosper in any other soile. Other hysope roots in earth, this in heaven

[Page 205] 3. It is an herb cleansing and curing. Faith onely is an Purgans, & sanans. herbe of soveraigne virtue both to purifie the heart, Act. 15. 9. and to heal all the wounds of conscience. Act. 16. 31. the Goaler wounded and pricked in heart must believe in the Lord Jesus Christ, and be saved. Our Lord himselfe was wont to say to distressed persons, According to thy Faith be it unto thee.

4. It was fitter than other herbes for the receiving and sprink­ling Prae caeteris recipiendo et aspergendo liquori valde apta. of liquor: so Faith, although a low and weak plant, is onely fit to receive the precious liquor of the bloud of Christ. Onely faith drawes virtue from Christ; as in the poor woman that stood behind Christ, Mark. 5, 31. And the want of this bunch of hyssope disables Christ from do­ing thee any good. Christ could do nothing in Capernaum for their unbelief.

I. Note hence, how we are to prize and magnifie the Use 1. Christs bloud to be highly priz­ed How. bloud of Christ. For if the shadow of this precious bloud must be so preserved, so carefully saved in a costly vessel: how much more ought the bloud it self?

Quest. How may I prize the bloud of Christ?

Answ. 1. Consider, with the dignity of the person, the infinite value of it: That it is able to purchase the whole Church of God. Act. 20. 28. which a thousand worlds of wealth could not do. No wealth in heaven or earth besides this can redeem one soule: And therefore the Apostle, 1 Pet. 1. 19. sets this precious bloud against all corruptible things, as gold and silver, and things so much set by amongst men.

2. Consider the precious things which it procures us both in earth and in heaven.

1. Here below it procures us four things. Precious things pro­cured by it. On earth.

1. Reconciliation and peace with God, Rom. 3. 25. and Ephes. 2. 13. we which were farre off, are made near by the bloud of Christ.

2. A sweet tranquility of mind & peace of conscience, which all worldly treasure cānot purchase, because now we are with­in the Covenant of God, living in his love which is better than life; and in this love is no lack, but an abundant sup­ply [Page 206] of all needfull things. All which Covenant of grace is made and ratified by this bloud, therefore called the bloud of the Covenant, Heb. 9.

3. Victory against all the malignity of our spirituall ene­mies, even the greatest: Satan himself who is overcome by the bloud of the lamb, Rev. 12. 11.

4. Immunity and safety from all the judgements and dan­gers threatned against our sinnes; else had we died without mercy for despising Moses law, Heb. 10. 28. For if there were such force in the bloud of the type, that by the effusi­on of it the Israelites lay safe and untouched of the reveng­ing Angel, Heb. 11. 28. much more in this bloud of Jesus Christ to cover belieuers in his Name, from the hand of Gods revenge due to our transgressions.

2. This precious bloud now in heaven procures us the most In heaven. needfull and excellent good things above all that we can ima­gine: Especially two waies.

1. By opening heaven for our prayers; for this bloud pleades for us now in heaven, and speaks better things for us than the bloud of Abel, Heb. 12. 24. That called for vengeance against the sinner: this intreateth for daily grace for daily sinnes, and procures daily mercies for daily supplies.

2. As to our prayers, so this bloud openeth heaven to our persons. This bloud onely rents the vaile asunder, and makes a way into the holy of holies, and gives entrance into the kingdome of heaven, Heb. 10. 19. by the bloud of Jesus we are bold to enter into the holy place. This bloud is the one­ly key that unlocks heaven; for else the Lord dwels in light which no flesh can have accesse to, 1 Tim. 6. 16. namely, without Christ and the shedding of his bloud.

II. Is the bloud of Christ so precious? take heed of pro­phaning Use. 2. Prophane not the bloud of Christ. this precious bloud; take heed of sinning against it. Consider of that sore punishment which he is worthy of, that treads under foot the sonne of God, and counteth the bloud of the Testament unholy, Heb. 10. 29. He cannot expresse the greatnesse of the punishment in words, but leaves it to all mens minds to consider of.

[Page 207] Quest. How may a man prophane this bloud? How that may be done.

Answ. 1. By undervaluing it; as Papists, who think it insufficient to ratifie the Covenant unto them without other additions and supplies from themselves and others; yea, a­scribe as much to the bloud of Thomas Beck [...]t and other tray­tors, Tu per Tho­maesangui­nem, quem prote impeu­dit, &c. as to this bloud.

2. To be ashamed of Christ and his sufferings. The Jewes must strike the lintels of their doors with the bloud of the Paschall Lambe, that all might see they were Israelites: sig­nifying, that we must openly professe Christ, and not be a­shamed of his death and ignominy, which is the life of the world, at which, notwithstanding, the greatest part of the world stumbleth at this day. To shame at the profession of Christ, is to contemn his bloud.

3. To contemne it in the meanes in which the Lord would hold it before our eyes: To reject or neglect the preaching of the word, wherein Christ is crucified before our eyes, as he was to the Galatians, chap. 3. 1. To neglect and despise the Sacrament, in which his bloud is after a sort poured out to the mind and senses: Or unpreparedly to receive the Sacra­ment, and in the unworthinesse of a guilty conscience; is to make ones self guilty of the bloud of Christ; as Pilate, Judas, and the Souldiers were.

4. To despise and wrong the godly, descended of the bloud of Christ: redeemed with the bloud of Christ: To hate the Church of God, and abuse the members of Christ; is to cru­cifie again the Son of God, and despise the price of our pur­chase. In that yee doe it to one of these little ones, yee did it to me. Mat. 25. 40. Thou canst not draw bloud of the Saints, but thou sinnest against the bloud of Christ.

5. To prophane it in gracelesse swearing, as those brand­ed hell-hounds that swear commonly by wounds or bloud, as if this precious bloud were to be engaged on every base occasion. Well, they carry wounds in their consciences, and poure out the life bloud of their souls.

Sect. IV.

IV. In eating the Paschall Lambe, Jesus Christ was ty­pified. Pasc [...]ll Lamb, a type in the eating. 5. Condi­tions. 1. Time. To this eating many conditions are required, con­cerning 1. Time. 2. Place. 3. Persons. 4. Manner. 5. Measure.

The Time. It must be eaten at the sametime; and in one evening must all Israel eat the Passeover.

1. In the evening, to signifie our estate of darknesse and misery by sinne and death, till Christ came, and when Christ came to be our ransome.

2. In one and the same evening, to note the holy agree­ment and consent of the whole Church in the faith of Christs death and passion: to which well agrees the constitution of our Church, ordaining the Supper succeeding it in the same time, so all superstition and formality be avoided.

The Place. 1. Every particular Lambe must be eaten in 2. Place. one house: to signifie the unity of the Church of God, the house of the living God, and the spirituall conjunction and agreement of all the faithfull in one bread and one body, 1 Cor. 10. 17.

2. If one house sufficed not to eat up one Lambe, they might call in their neighbours to a competent number; which might be about a dozen, as in our Saviours family: to signifie 1. That the Gentiles in time, by the voice of the Gospel, should be called in to the participation of Christ the Lambe of God, and to the fruition and feeding of the same Lambe with the Israelites. 2. No number is assigned, be­cause the Lord onely knowes who are his. 3. Because there were many Lambes to be slain, they must be eaten in many houses; so as no man must abstain from the Passeover in pain of death: signifying the speciall application of the same Christ to severall persons, families, and houses; that every one might taste the sweetnesse of Christ in his own heart, and no man expect to be helped or saved by another mans cating, that is, by the faith and devotions of others with­out [Page 209] his own. This is contrary to Romish doctrine.

The Persons. 1. Onely Israelites, no stranger from the 3. Persons. Covenant. For what have they to doe with the seales, that are excluded the writing? To signifie, that none without the bounds of the true Church have any part of the re­demption of Christ; neither are capable of the priviledges of Gods people. This Lambe gives his life for his sheep one­ly: the merit of his death is childrens bread onely.

2. No uncircumcised person might eat the Passeover: signifying, that no unsanctified person can truly partake of Christ and his merits, and that none is fit to come to the Lords table (our Evangelicall Passeover) that is not first baptised, which Sacrament is come in the room of Circumcision.

3. Yet a stranger Proselite, if he would be Circumcised, and joyn himself to the people of God, might eat the Passe­over as a Jew: to signifie both the calling in of the Gen­tiles, (of whom divers came in still, as Jethro, Rabab, Ruth, the Queen of Saba, Job, as first fruits of them) as also that the Lord is no accepter of persons, but in every Nation he that feareth him is accepted of him, Acts 10. 34, 35. Gal. 3. 27, 28.

The Manner, which was twofold. 1. Proper to the first 4. Proper manner of the first Passeover. Passeover in AEgypt. 2. Common to that and all other that followed.

I. Proper to the first Passeover in four things.

1. They must eat it standing, now on the suddain departing out of Egypt, This was a law of the first Passeover (for Christ and his Disciples sate, and stood not in celebrating the Passeover, and yet broke no law, as all the Evangelists observe) to signifie, that Christians must stand before God as prest and intent upon his service, but especially at the time of our departure out of this AEgypt. See we be in a readi­nesse to receive our full deliveries from the servitude of sin, Satan, and all their present oppressions, of which theirs was but a type.

2. They must eat it in haste: To admonish them not to stay or dwell any longer in that AEgypt: And to teach us, 1. To hasten out of our spirituall AEgypt quickly, least we [Page 210] partake of her plagues; and 2. To hasten to our Canaan and Countrey; even that heavenly Countrey, as they must to their earthly.

3. They must eat it like Pilgrims, with their loynes girt, staves in their hands, and shooes on their feet, ver. 11. signifying how we must eat and enjoy Christ our Paschall Lambe; e­steeming our selves strangers and pilgrims here in the AEgypt of the world, to stand with our loynes girt with verity and truth, Eph. 6. 14. alluding to this very occasion, with the shooes of the preparation of the Gospel on our feet, and with the staffe of Gods heavenly Word in our hands, both to strengthen us in our way, to defend our selves in our right, and propulse whatsoever is in doctrine or manners contrary to heavenly doctrine. Thus must Christians acknowledge their condition on earth, and frame themselves to it, as the Rechabites, Jer. 35. 7. not forgetting the commandement of our Father. This was the third condition proper to the first Passeover, of which we read nothing in Christ and his Apostles.

4. They must not goe forth of the house all night till the morning, nor ever mingle themselves again with the AEgypti­ans, ver. 22, 23. This was also proper to that Passeover, for our Saviour Christ after the Passeover went out into the gar­den. This signified, 1. Our perseverance and continuance in the family of Christ the Church of God, not going out any more in action or affection to the AEgypt of this world. 2. That we can lie hid and safe onely under the bloud of Christ, and in the house of Christ the Church of God, where­on and wherein that bloud is sprinkled, the revenging Angel is abroad, and out of the Church is no salvation. 3. In the night of errors, heresies, afflictions, and persecutions for the truth (when God revengeth the worlds contempt of his grace) if we would be safe, we must keep our selves within the Church, not departing from the particular house or Church in which we are, to joyn to Idolatry or errors, least Gods re­venge overtake us, as the waters overwhelmed all that were without the Arke.

[Page 211] II. The manner prescribed to all Passeovers ensuing, stood Manner common to all Passeo­vers. in three observations.

1. They must eat it with unleavened bread: signifying, that if we would feed on Christ our Passeover, we must purge out all old leven, and become a new lumpe, 1 Cor. 5. 7. This old leaven is the fusty, swelling, and spreading corruption of our own wicked nature, the leaven of sinne, false doctrine, he­resie, corruption of manners, soure and tart affections, that will not stand with the receiving of Christ and his benefits. All this we must purge out, and study for sincerity and truth in judgement, in affection, in action.

2. They must eat the Passeover with soure hearbs, as sauce: signifying, 1. True repentance, and godly sorrow of heart, to be inseparable with the true apprehender of Jesus Christ: 2. That Christ and his Crosse are inseparable, and that af­flictions (as soure hearbs) are the most wholsome sauce of Christianity: Soure indeed, and unpleasing to the flesh, but profitable, 1. To prepare and provoke the appetite with more chearfulnesse and ardency to all godly duties of Prayer, Hearing, Sacraments, Mercy, Patience, Hope, &c. Rom. 5. 3, 4. 2. To whet and provoke to the practise of all Chri­stian duties of mercy and love. 3. To excite the desire to be fully fed with that sweet tree of life, and that blessed Man­nah (in which is no sourenesse) in the kingdome of glory, Rev. 2. 17.

3. They must alwayes in eating repeat and conferre of their deliverance out of AEgypt, and in memory of that benefit provoke their thankfulnesse to God, ver. 26, 27. adding as it were to the Sacrament a word of instruction: signifying,

1. That we should alwayes remember the death and passi­on of Christ, with due thankfulnesse for so great a delive­rance by it: if they must still speak of their temporall deli­verance, much more we of so great and eternall deliverance by it, from the spirituall servitude of sinne, death, the devill, and damnation.

2. It shadowed herein its successor in the new Testament, for the Sacrament of the Supper was therefore instituted, to keep in remembrance the death of Jesus Christ, 1 Cor. 11. 26. [Page 212] As often as yee shall eat this bread, and drink this cup, yee shew the Lords death till he come.

3. To be a rule for all Sacraments, wherein it is necessary, that the word be joyned to the Element: I mean the word of In­stitution, Ut accedat verbum ad elèmentum. and (if it may be conveniently) of exhortation, that the seal may goe with the Charter, as (even in these shadowes) the Lord himself straitly enjoyned: these were the Lawes prescribed for the Anniversary Passeover, both in Exod. 12. 14. and Numb. 9. in neither of which is any men­tion of any of the former Laws proper to the first Passeover.

The last condition in eating concerned the measure. The Lambe must be whole eaten: signifying, 5. Measure of eating it.

1. Our perfect communion with Christ, who are as nearly united unto Christ, as the meat we eat, which is turned into our own substance.

2. That nothing in Christ is unprofitable.

3. That Christ must be received wholly without dividing of his natures, or destroying any of his offices. Arrius di­vides the Lambe in denying his Godhead. Manichees im­pugned his humanity. Neither eat the whole Lambe. The Papists destroy all his Offices. Whosoever deny any funda­mentall Article of Religion, they divide the Lambe. To eat the whole Lamb, is to believe whole Christ; according to the rule. Faith is but one, yet a copulative: Deny one, overthrow all. Hitherto served that Injunction, that no part Fides est u­nā Copulati­va. of the Lambe must be reserved till the morrow; but if any remained it must be burnt with fire, verse 10. The Lord in his infinite wisdome would prevent all the occasions of ido­latry, which is easily admitted in the reservations of holy things: As in Popery, what a deal of idolatry is crept into the Church by reserving superstitious relicks, and especially their consecrated or conjured bread; as if this condition did not condemn expresly that Popish reservation of the hoast or breaden god? Add hereunto, that the Jewes, requi­ring the body of Christ on the Crosse to be taken away that night before the Sabbath, Joh. 19. 31. fulfilled (against their knowledge) this Prophecy: Nothing of the Paschall Lambe must be left till the morning.

Sect. V.

V. The Paschall Lambe is an expresse type of Christ, in respect of the fruit and use of it, which is security and safety Paschall Lamb a type of Christ in the benefits. from Gods revenge, ver. 23. For as by the sprinkling of the bloud, and eating of the flesh, the Jewes were defended from the revenging Angel, and the destroyer passed over the house where he espied the bloud sprinkled: So the bloud of Christ applied to the conscience, causeth the wrath of God to passe by those that are so sprinkled. And as they could sit in the house safe, and not fear the stroke of the destroyer, because of the bloud sprinkled; so whosoever by true faith feeds upon Jesus Christ, and are died with his bloud, rest secure, and fear not the destruction and revenge due to wicked men. Heb. 10. 22. Let us draw near with a true heart in assurance of faith, sprinkled in our hearts from an evill conscience.

1. As the Jewes dwelling in Egypt were in great danger Use. 1. of the revenging Angel, who was to passe through the land: So all the Israel ot God, dwelling in the midst of the Egypt Danger of the scul: and how it is to be a­voided. of the world, and too too much tainted with the fashions of it, have no small cause to fear the judgements and revenge of God, which must pursue the sinnes of it; and also to use meanes for their own safety in the night of trouble and re­venge, as the Israelites did.

Quest. What meanes?

Answ. The same that Israel did. We must, 1. Sprinkle the house of our hearts with the bloud of the Lambe, Heb. 10. 22. sprinkled in our hearts, &c. Whosoever were sprinkled with the bloud of the Lambe, were safe. Was there so much power in the bloud of the type; and not much more in the bloud of the truth?

2. Get into the house of the Church, and fellowship of the faithfull; for such as are true members of the Church (which is the house of Saints) are secure from the plagues of wicked men. Isai. 27. 3. I the Lord doe keep the vineyard: I [Page 214] will water it every mom [...]nt: lest any assaile it, I will keep it night and day: and [...]sai. 37. [...]8. My people shall dwell in the Taber­nacle of peace, and in sure dwellings, and in safe resting places. Noah can be safe no where (in the deluge) but in the Ark: And out of the Church is no salvation, or safety.

3. Thou must abide in the house all night, and goe not forth. Except the Israelites abide in the house, they cannot be safe: except thou abidest in the ship of the Church, thou canst not be safe, no more than any of Noahs company if they had stepped out of the Ark. We must adhere constantly to the true Church, and not forsake the fellowship, or depart from it by Apostacy, or revolt; which brings certain ship­wrack of faith. Consider, Heb. 10. 25.

4. Patiently wait for the morning, even the bright rising and appearing of Jesus Christ the Sunne of righteousnesse; coming again to our deliverance; whether publikely to ge­nerall judgement, or personally in speciall to our selves. For he shall bring health under his wings, Mal. 4. 2.

II. In the whole precedent discourse is a fruitfull direction Use. 2. Directions for recei­ving the ho­ly Com­munion. for Christians for their holy use of the Sacrament of the Sup­per, which is come in place of the Passeover.

1. As he must be circumcised that must eat the Passeover: so must he be baptized that must be admitted to the Supper; that is, a reverent professed Christian. For holy things must not be cast to dogs, Mat. 7. 6. The Word and Sacraments are childrens bread, and must not be cast to dogs, that is, obsti­nate enemies, scorners, blasphemers, to men of uncircumcised lips and eares, who wilfully repell the meanes of their clean­sing. So much the more pity is it, that all sorts of notorious evill men thrust into the presence chamber of the great King, yea, sit down at the Lords Table, and like swine swill in his cup without controul, or any rebuke in many places: Open blasphemers, common-drunkards, scoffing Ishmaels, noted adulterers, obstinate sinners: And where is the care to preserve the holythings of God from pollution, con­tempt, and prophanation? Would a man spread a table for dogs or swine? If the shadows of these holy things might not be cast to dogs: is it nothing to expose to them the body [Page 215] and substance it self? 1 Cor. 11. 30. for this cause many are weak and sick among you, and many sleep

2. As the Lamb was taken in the tenth day, but was not slain till the fourteenth, that it might be before their eyes all the four dayes before, for the helping of their meditation, and due preparation to the eating of it: So no man must come to the Supper without due preparing himself. For if so long preparation was by God thought fit for the shadow: what preparation can be thought fit and sufficient for the substance, 2 Chron. 35. 6? It was the counsell of Solomon, Prov. 23. 1. When thou sittest down at a great mans table, consi­der diligently what is set before thee: Much more here at the great Gods Table, no consideration, of the Author, matter, manner, end, fruit, and use, can be sufficient. What a fear­full thing is it to come as most men do, not considering the Lords body? How miserable was the sentence of that guest, that sate down at the Kings table without his wedding gar­ment? Our common preparation is, to put on our best Mat. 22. 13. clothes, and to cover our bodily nakednesse in most curious manner: In the mean time the Lord seeth, and mens own consciences witnesse against them, how naked their soules lie, and filthily discovered. The due preparation to this ordinance would be attended with more comfort within, and more reformation without, than we can espie in most communicants.

3. As the Paschall Lamb must never be eaten without soure hearbs: so we must never come to the Sacrament without true humiliation and sorrow for sinne. There can be no sweetnesse in the bloud of Christ, till the heart be full of bitternesse for sin. For as soure sauces whet the stomack, and provoke the appetite: so true sorrow for sin stirreth up our desire and appetite after Jesus Christ, and prepares us to all good duties, and holds us in a fitnesse to pray, to hear the Word, to the Sacrament, to works of mercy, &c. What a sweet sourenesse and bitterness is that, which brings such delectable sweetnesse and refreshing after it? Any man of reason would make hard shift to drink down a bitter potion to help his bodily health: and much more a godly man will [Page 216] be contented to digest godly sorrow for the procuring of heavenly joy, and the sweet comforts of Gods salvation.

4. As the Jew might not eat the Lamb, till he had purged all leaven out of his house: So we must not come to the Sa­crament without the forsaking of our sin. Never can a man expect any comfort by Christs Sacrifice, that hideth the old leaven in the corners of his heart. Whence the Apostle, 1 Cor. 5. 7. exhorteth the Saints, to purge out the old leaven; because Christ our Passeover is sacrificed for us. Here is to be considered,

• 1. What this leaven is.
• 2. What is the purging of it.

1. This leaven is not onely the leaven of corrupt doctrine, which suddenly soureth the truth and lumpe of the Gospel, as leaven doth a lump of dough: but also the leaven of sin, both in the corruption of nature; (which is the old leaven in our selves, and hath soured all the lump of whole man­kind, and every man, and every faculty of man) as also in cor­rupt and vicious conversation, which soureth and leaveneth others with himself in societies.

2. The purging of this leaven is, 1. In correcting and re­penting sin past; when a constant care is nourished to find it out, and to cast it out: 2. In serious conversion and turn­ing to God; both which are expressed in Psal. 34. 14.

Sest. VI.

Quest. How may we purge out this leaven?

Answ. Imitate the Jew. For why should a Jew be more carefull in the shadow and ceremony, than a Christian in the truth and substance? Similitude of purging out leaven and sin.

I. The Jew begins to purge within, and banish it out of his house: So begin thou to purge the inside first, Jer. 4. 4. Wash thy heart, O Jerusalem. An hypocrite can wash his face, but a found Christian looks to his heart. Many can purge their mouthes and outward man about the time of the Sacra­ment; but the heart is stuffed with maliciousnesse, envie, [Page 217] prophaneness, and ungodliness. Many can be busie to purge other mens houses; but the Jew must purge his own house.

II. The Jew purged out all leaven, and spared none, not a morsell or a crum: And shall not a Christian count every sin a pollution, and hatefull to God? Shall any say, Is it not a little one? I may swear a little; be drunk, if seldome: I may not kill; but rail and revile, and speak my mind: I may not be an adulterer, but wanton in speeches, looks, behavi­ours, and in my company: I may not goe to plough on the Sabbath, but may buy and sell, ride abroad, or be idle at home. Why? Is not a little serpent a serpent; or a little poison poison? Is not a little leaven enough to soure a whole lump?

III. The Jew carefully and narrowly searched and swept every corner and cranny of his house, that not the least crum might escape him: And shall not we as carefully throw out this leaven out of every power of the soul, and every part and member of our bodies? That every one may possess his whole house in holinesse and honour, 1 Thes. 4. 4. How doth the Scriptures teach us to purge this leaven out of all cor­ners?

As 1. Out of the conscience; to serve God with a pure Entire pur­ging of the soul. conscience, 2 Tim. 1. 3.

2. Out of the affections; prescribing love out of a pure heart, 1 Tim. 1. 5. and to take heed to our feet coming to the Eccles. 5. 1. house of God.

3. Out of our senses, Psal. 119. 37. turn away mine eyes from regarding vanities; Job 31. 1. I made a covenant with mine eyes. So to shut the ear from hearing blasphemy a­gainst God, or men; and not to be agents and abetters of blasphemers

4. Out of our speeches, Psal. 39. 1. I said I will look to my wayes, that [...] not in my tongue: And instead of this leaven to accustome, our selves to the language of Cannaan, Esay 19. 18. and [...]ous speeches tending to edification, ministring grace to the heare [...]s.

IV. A Jew must begin his purging seven dayes before, [Page 218] and hold on all the feast on pain of death: How much more should we begin to purge our selves betimes, and hold on so long as our Passeover lasts? And because our Passeover is not annuall, as that was, but continuall; we must continue our cleansing and separating from this leaven which is not easily washed out. Thou hast but trifled in this busines, that hang­est down thy head for a day, and art penitent for the time of the Sacrament, unlesse thou continuest to reform and renew thy heart and life, and conscionably avoidest all leaven of sin, all thy life; which is, or ought to be a continuall Christi­an Passeover.

V. As the Jews must eat the Passeover with their loines girt, with staves in their hands, eating in haste as tending to their Countrey: So we must never come to the Sacrament, but with holy hearts and meditations.

1. Seriously considering what strangers and pilgrims we are here below; not having any continuing City here, but are seeking a Countrey, Heb. 13. 14. He that is a true eater of our Paschall Lamb, must not pitch down his staffe here; but as Christian Rechabites, Jer. 35. esteem themselves strangers, content themselves to dwell in tents, ever ready to remove; not distracting themselves in building houses, or planting vineyards, or seeking great things for themselves. Hence was that commendable admonition of the ancient Church, in the time of the Sacrament, used in our Liturgy: Lift up your hearts. Sursuns corda.

2. We must eat the Lamb hastily, hastning unto Christ the true Passeover; and not insist in these Sacraments of ours, which are still but as shadows of good things to come; yet serving us through this our strange Countrey, and speeding us into our own Canaan and Countrey, and that with all ex­pedition; seeing that to be dissolved hence, and to be with Christ, is best of all, Phil. 2. 23.

3. We must celebrate our Passeover with staves in our hands, that is, the doctrine of the Law and Gospel held in our hearts, as a staffe to defend our selves in the right track and path of holy doctrine, and holy conversation; to repulse our adversaries that come out against us, for it is the sword of [Page 219] the Spirit; and to lean upon, as a staffe, in our weaknesse and wearinesse. This staffe must not lie by us in our books, but be held by us in our hands and hearts, and be (not in possession onely, but) in our daily use. He hath no comfort of this Sacra­ment, that hath not this staffe in his hand.

VI. As the Jewes in eating the Passeover must repeat and recite the memory of that great deliverance out of Egypt by a mighty and miraculous power: so must we in our Sacra­ment commemorate and remember our great deliverance from hell, and that spirituall Pharaoh, wrought by the bloud of our Paschall lamb. 1 Cor. 11. 26. so often as ye shall eat this bread and drink this cup, ye shew the Lords death till he come, And therefore it is very fit the Word and Sacrament should go together, as the seal together with the deed and Indenture. Hence those, that are so devout at the Sacra­ment, and neglect or despise the Word, are meer hypocrites and ignorants; their folly is like his that makes much of a seale, but teares the Indenture all to pieces, which onely can convey his inheritance unto him.

VII. As the Jewes came together to eat the whole lamb: so must we to receive whole Christ.

Quest. When do we receive whole Christ? Whole Christ must be received.

Answ. First when we reverently receive the signes appoint­ed by Christ according to his own institution.

Secondly, when we receive faithfully the thing signified, which is Christ and all his merits.

I. For the former, 1. As it had been a great sinne for Note. 1. Popish abu­ses taxed. the Jewes to divide the lamb which God commanded to be eaten whole: no lesse grievous a sinne is it in Popery to ad­minister the bread without the cup; of which Christ hath said expressely, Drink ye all of this.

2. As the Lamb was appointed to no other use by Moses but to be eaten: so was the bread and wine in the Sacrament ordained to no other end by Christ but to be eat and drank: all other holy use of them out of the action of the Sacra­ment is Idolatrous, superstitious, and unlawfull.

3. As it had been a grievous sinne to reserve any of the lamb till the morning, against so expresse a commandement [Page 220] appointing it to be wholly eaten: so grievous a sinne is it to reserve the consecrated host (as they foolishly call it) either to boxe up, or to hang up, or to worship and adore it, or pray unto it, or carry it in procession, or lift it up with both hands above the Priests head, that it may be worshipped with divine and Idolatrous worship; or yet (if it be possible) with more blasphemy to offer it upon an Altar, as an unbloudy sacrifice for the sinnes of the quicke and dead, which abo­lisheth (at once) the whole Priesthood of Christ. All which the Lord would prevent in this constitution, that no part of the lamb must be reserved, but if any were left it must be burnt with fire.

II. We eat the whole lamb, when with the signes we re­ceive the thing signified, which is Christ and all his merits. We must feed upon and digest whole Christ; that is, be uni­ted so straitly and undividedly to Jesus Christ, as the meat which is changed into the same substance with our bodies; and this by the faith of our hearts, which so streightly knits us to Christ as a marriage bonde; and he becomes a perfect nourishment to us unto eternall life. Neither could our Lord fitlier expresse this straite union, than by feeding and eating; seeing there cannot be astraiter union in nature, than between the thing nourishing and nourished.

Question. What may I doe thus to receive the whole Lamb?

Answ. 1. Come hungry in sence of the want of faith, And how we may re­ceive whole Christ. and desire of supply.

2. Labour to feele the sweetnesse of Christ; take heed of despising this sweet Manna: Let not the hunger of the Ony­ons, garlick, and flesh-pots of Egypt thrust down the desire of this Manna which comes down from heaven; to which the other Mannah was not halfe so sweet.

3. Thinke it not enough to eat the flesh of Christ Sacra­mentally if not spiritually. Conceive what a fearfull delusi­on it is to eat the Sacrament of the flesh of Christ in the Supper, and not eat the flesh of Christ by the Sacrament: Thou hast been at the Supper of the Lord, but hast not tast­ed of his Supper.

Sect. I.

I. The qualities of Manna considered in it self were six, many of them miraculous. Six quali­ties of Manna.

[Page 243] 1. The Manna came down from heaven. God in heaven Dominus Jesus ipse conviva & convivium [...] ipse come­dens & qui comeditur, Jeron, Ep. ad Hedibiam. prepared this food to satisfie the Jewes hunger: so Jesus Christ is the true bread that came down from heaven, all o­ther bread is from earth, but Christ is from heaven; he hath God for his Father, from whose bosome he is sent into the wildernesse of this world to satisfie the spiritual hunger of his people. And as that was an admirable gift prepared by God for them, and therefore they called it Manna: so nothing was more freely prepared and given by God than Jesus Christ for the life of the world; he came without the worlds seeking, without merit and deserving, yea, or accepting; for he came to his own, and his own received him not: And was not this miraculous above that, that he which sent the Manna, was the Manna which he sent?

2. The taste of Manna was sweet, and tasted like fresh oyle, Numb. 11. 8. or wafers baked with honey, Exod. 16. 31. So nothing is so sweet as Jesus Christ to an afflicted and hungry heart, The sweet promises of grace are sweeter than honey, Psal. 19. 10. No fresh and sweet oyle can so cherish the face, as they doe the heart, which is able to apprehend the sweet consolations and joyes of the Spirit. And as Manna tasted alike to all tastes, and every whit of it was sweet, and every mouth tasted the same sweetnesse, as it never was in any other food in the world: So onely Christ is the same to all that taste him, and every whit of him is sweet, even his yoak, his Crosse, and every mouth that tastes him, can confesse him so to be.

3. The figure of it was round, a figure of perfection: sig­nifying Jesus Christ without beginning or end, the first and the last, most simple and sincere, without any guileful corner or [...]. angle; most infinite, most perfect, and fit to contain all per­fections of grace, meet for the head of the Church.

4. The colour was white, Exod. 16. 31. signifying the most holy and immaculate purity of Jesus Christ in his nature, person, and actions: The holy One of God, fairer than all the sonnes of men, Psal. 45. 2.

5. The generality: It was common to all the Israelites of what state soever: So Jesus Christ is the common Saviour, [Page 244] to rich and poor, to master and servant, bond and free, and to all believing in his Name, without respect of persons, Acts 10. 34. There is neither male nor female, but all are one in Christ, Gal. 3. 28.

6. The continuance of it: This was all the while they were in the wildernesse: So Christ continues alwayes with his Church, to the end of the world, Mat. 28. 20. But when they came into Canaan it ceased; for where ordinary bread was, was no need of miraculous: So when we come to our Ca­naan, we shall gather no more Manna by the meanes of the Word and Sacraments: neither yet shall we lose our Manna, but mmediately enjoy Christ, and see him face to face, which the Apostle calls an open face, 1 Cor. 13. 12.

II. The quantity of Manna considered in itself, resembled 2. Quantity of Manna, figurative in 4. things. Christ in four particulars.

1. It was a small grain, as a little seed of Coriander, verse 14. but full of yeald, sweetnesse, and nourishment: So Jesus Christ was little and humble in his own eyes, and in other mens eyes, liker a worm than a man. Little in his birth, in his life, in his death, in his followers. Very weak in shew and appearance; but full of power, strength and grace to sustain and uphold his Church; full of nourishment, sweet­nesse, and comfort to refresh his Church to eternal life.

2. It was freely and abundantly given to Israel as the rain, and fell down with the dew: So Jesus Christ is freely given to the Church, and in him abundant grace and plentiful re­demption. God never expressed such bounty, nor ever open­ed the treasury of his rich grace in any thing so much as in giving his Christ, who never comes any where without the sweet dewes of comfort, joy, and happy graces, which distil from him into every believing heart.

3. Manna fell every morning round about the campe, and no where else; and so much every morning as was sufficient for six hundred thousand men, besides women and children: signifying, that Jesus Christ is no where to be found with­out the campe and bounds of the Church; and that of his fulnesse all believers receive grace for grace; and that in Christ is sufficiency of merit for all his Church; and there need [Page 245] other supply for health and safety of soule, but out of this heap.

4. It fell on the evening of the Sabbath in double quantity, because they must not break the Sabbath in gathering any: signifying the double diligence that we must use to get Christ while we are in this life, which is as the Even of our eternal Sabbath; and the incessant labour after a farther degree of grace, giving all diligence to make our election sure before we goe hence; for when that eternal rest cometh, there is no more gathering, but a ceasing from all labours. And upon condition of our diligence and care here below, we shall have 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 we are to consider this miraculous food, both in the Jewes gathering of it, as also in their use of it.

I. In their gathering are three things; the place, the time, 1. Three things in the Jewes gathering. the measure.

1. The place where: It was about the campe and tents of the Jewes in the wildernesse: signifying, that Christ the hea­venly Manna is given to us in this our wildernesse, and while we are in this world, we must procure him to our selves, or never: And farther, that his grace is rained down in the Church; and no where else is saving grace ordinarily to be 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 week day; the six 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 eternal Sabbath we shall enjoy Manna without meanes; and shall eat our fill of that hidden Manna, laid up and prepared for the Saints, Rev. 2. 17.

2. Every day in the week: to signifie, that we must daily [Page 246] feed on Christ and his grace, and that we 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 we must embrace Christ speedily, while the meanes last and offer themselves. Christ is worth our first care; and his commandement is, first to seek the kingdome of God. The foolish Virgins sought Oyle and Manna too late.

3. The measure: 1. Every man hath a measure out of the common heap: signifying, that Christ is the same trea­sury to poor and rich, small and great; and every believer and Israelite hath his portion and measure measured out unto him, (for he must live by his own faith) and a severed measure Hab. 2. 4. 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 zeal is as a smoaking flax, in some a bright flame) yet justification by Christ is equall to all, and doth not admit a more or a lesse. The Non suscipit magis & minus. youngling in grace is as truly and fully justified as the ancient believer, though not so fully sanctified.

3. Every man hath a full Gomer, a full measure: to signi­fie, that in Christ is no want, but we are compleat in him, Col. 2. 10. And as the gathering Israelite (though he gathered lesse than some other) had his Gomer full: so he that hath [...]he weakest grace, and weakest faith (if true and sound) shall attain the same salvation which the stronger believer attaines. For the same precious faith attaines the same com­mon salvation.

II. We must consider this Manna in the Jewes use of it. 2. Their use of it.

1. In respect of the dressing. It must be ground and ba­ked before it could be fit food for the Israelites: signifying. that Jesus Christ must first be ground and broken upon the Crosse, and pounded with passion before he could become a fit food and Saviour of his Church. Every grain of Manna [Page 247] must be ground and broken: so must Christ be broken and bruised in the winepresse of Gods wrath Every grain of Man­na must be baked in the Oven: so must Christ be parched and baked, yea, and dryed up in the Oven of his Fathers dis­pleasure. And this was extraordinary and above nature in it, that one heat (namely of the Sunne) melted it; another heat (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 be received whole (as Manna must be gathered whole) yet he must be eaten in several, that is, specially applied to every believer for his food and strength; by which application he becomes food in our hunger, and physick in our weaknesse, 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, verse 19. 20. To signifie, that not the profession of Christ profits any thing without faithful applying of him. Yea, and as Manna reserved, putrified: so Christ becomes a scandall and a rock of offence to the unbelieving of the world, that content themselves to hear of Christ, and have the Word among them, but apply it not to their hearts and lives. The sweetest Manna becomes a rottennesse, and a savour of death to car­nall professours.

Quest. But why did the Lord cause the Manna daily to Why Man­na putrifi­ed, if reser­ved. 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, Mat. 4. 4. How could they think, that such corruptible food could preserve them, that it self [Page 248] 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 hour beyond a day, suddenly rot­ted) if God command to keep it two dayes every week for his worship sake, it shall be miraculously preserved sweet and sa­voury. Yea, if for a monument of his mercy he shall com­mand to lay a sample of it in the Ark; it shall last and be 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 2. Christ infi­nitely better than Manna this type or figure, in six severall advancements.

1. That Manna had no life in it self, but this hath, Joh, 5. 26. As the Father hath life in himself, so hath he given to the Sonne to have life in himself. Joh. 6. 35. I am that bread of life.

2. That Manna not having life in it self, cannot give to o­thers what it self hath not; it could onely preserve life given of God: But this can convey and give life to others: John 6. 33. The bread of God is he which cometh down from heaven, and giveth life unto the world.

3. That Manna preserved onely natural and temporal life, as other bread: but this preserves spiritual and eternal life in the soul and inward man.

4. That Manna could not preserve this temporal life for ever, Joh. 6. 49. Your fathers did eat Manna in the wildernesse, [Page 249] and are dead; nay it could not keep them from hunger above one day to an end: But this bread once tasted makes a man live for ever, he shall not die, ver. 50. yea, he shall never hunger more, verse 35.

5. If a man were dead, that Manna could not raise him again to life: but this raiseth dead to life, as Lazarus; which all the food, physick and meanes on earth cannot doe, Joh. 11. 25. He that believeth in me, though he were dead, yet shall he live.

6. That Manna did corrupt, it melted daily when the Sun arose; it lasted not beyond a day, it continued not beyond the wildernesse; and that small portion which the Lord reserved in the Holies of holies, perished and was lost after the captivity: But this Manna is not subject to cor­ruption, but abideth sweet and precious to every hun­gry heart; nor subject to violence, but abides in the Holy of holies without all change or fear of danger; nor onely lasts in this journey through our wildernesse, but is the sweetest and most delicious in our Canaan; when he shall be food, physick, raiment, delight, and all in all to all the Saints and sonnes of God.

Sect. IV.

Sect. V.

III. See in this gift, Gods bountifulnesse and freenesse to Gods bounty to­wards his Church, to be noted. his Church in three things.

1. He offers Israel Manna without the asking, seeking, or buying; it costs them nothing but gathering: even so he offers us salvation by Jesus Christ while we ask not after him. He is found of them that seek him not. The first Adam runs away from Gods presence: the second Adam runs after him to seek and recall him out of his bushes. Now what desert or merit could there be in the first Adam to be followed with grace in his flying from it? And if there be none in him; how come we his posterity to more possibility to merit any thing but death, more than he? No, here is no merit, no buying of Manna, but onely a faithfull and thankful acceptance of it.

2. He raines it down in abundance, his hand is not short; he opened the windows of heaven, and rained down Manna to eat, Psal. 78. 14. For 1. It is for the honour of God to be bountiful and rich in mercies, and to pour down his blessings upon his people. 2. Israel needed daily abundance and store of Manna, which need he is careful to supply. But oh what great goodnesse hath God stored for them that love him! In his Son Jesus Christ he hath rained down bread of life, the greatest arme and stream that ever flowed from that Ocean. A mercy covering all the tents of believers. A mercy that lets the true Manna fall enough for a whole world of believers, not on one Nation of Israel onely, but on all the Nations of the world. For he did not so then to any other Nation, but now to all. Nay, in this Manna is a mercy not [Page 254] onely covering the earth, but a mountain of mercy reaching to heaven.

3. His hand is not weary, but every morning lets fall e­nough to feed and fill so many hundred thousands of mouths and bellies: so the grace of God in Christ is an unweariable grace. As he gave more Manna than all the Israelites were able to gather [...] so he is more infinitely able to give, than all believers are able to receive. Hence we may (with David) stir up our selves to blesse the Lord that loadeth us with blessings daily.

IV. The wisdome of God in administring his mercy to Gods wis­dome in ministring to his Church, to be noted. his Church.

1. In that he gives them Manna from heaven not from earth, they cannot now expect an annuall harvest of corne from the earth, but must expect every day an heavenly showre to be fed by; because the Lord will not have them fix their eyes and sences on earth, but know they were now to live of Gods allowance, and for their whole means depend on his hand. Let it teach us Christians to lift up our eyes and sences from earth and earthly desires, and affect that Man­na which is from heaven: every day desire to be fed with some heavenly shower for the nourishment of the soul, and preserving the life of grace in it. Let it teach us to acknow­ledge the hand of our heavenly father in the gathering of the Manna, and good things for our temporall life. He is the Fa­ther of lights, from whom descendeth every good and perfect gift. The Israelite must look to heaven for every morsell of bread that he puts in his mouth: & shall the Christian (like swine) eat up the mast, and never look up to the Tree from whence it falls.

II. In that he gives them Manna every day. He might Manna, why given daily. have given them an harvest of it once a year; or he might have rained it once a moneth, but he gives it daily; To shew 1. that he had undertaken for their daily maintenance, whose continuall supplies challenged the continuall dependance up­on his providence. 2. that they must be content with daily bread. 3. that it should be a part of their calling and exer­cise in the wilderness, where other temporall business had [Page 255] they none. Let us hence learn, 1. To acknowledge Gods wisdome; if he give us earthly Manna and meanes but from hand to mouth, he knows how to supply it with true Manna. He allowes us to pray but for daily bread; and if we have food and rayment we must be content, 1 Tim. 6. 8. 2. To confine our cares within the day, not so solicitous to lay up for many yeares, as the rich glutton. Care not for tomorrow, that is, in­ordinately, distrustfully. 3. To take notice of our daily need of the true Manna, whereof seeing God hath given us daily meanes, we must not crosse Gods wisdome, to think the read­ing of Gods Word once in a year, or moneth, or week enough; but be daily gathering, and answering the daily meanes afforded by Gods gracious wisdome, as did the Jews.

III. His wisdome is seen, in that he giveth them no Man­na on the Sabbath; but for the Sabbath a double portion on the day before.

For 1. The Sabbath day is not to seek temporal food and Why not on the Sabbath day. Manna, but spirituall and eternal.

2. He will not have his Sabbath and service interrupted, therefore he gives them a double portion on the day before.

3. He will not have them losers by being intent in his ser­vice; but as a liberal pay-master, allowes them as largely as any other day.

Let this teach us, 1. To nourish the care of Gods wor­ship above the care of our life, and more intend the businesse of the soul than of the body. So our Saviour, first seek the Kingdome of God, and then other things. 2. To become more conscionable in the keeping of the Sabbath, not seeking this day after earthly but heavenly things alone.

For consider, 1. The Lords liberality in giving thee (not a sixth day, but) six whole dayes wherein to gather earthly Manna; and wilt thou encroach his day too?

2. His liberality in giving thee Manna for the seventh day, blessing the labour of the six dayes, and thereby binding thy hands from labour on the seventh.

IV. His wisdome is seen in giving to every man his Go­mer; Measure thy desires in naturall things. and every man hath his measure. 1. To measure their desires by Gods measure. 2. That no man should have just [Page 256] cause of discontent; for he had a sufficient measure for ne­cessity, and God was not bound to provide for their wanton­nesse. 3. That no man might envy another mans dispro­portion; seeing no man had want, no man might have su­perfluity.

Let us learn hence, 1. To gather no more of this earthly Manna than God would have us to gather.

Quest. How shall I know Gods measure for me?

Answ. 1. That which his blessing by good and warran­table How to know Gods measure. meanes affordeth, is his measure; and to transgresse Gods Word in seeking or getting wealth, is to goe beyond Gods measure.

2. Neither to lay up, nor to keep any of this Manna with­out or against God. Goods well gotten shall stand and prosper (as Manna gathered in the six dayes:) But gather this Manna on the seventh day, or lay up without and against Gods Commandement, that is to say, that which thou gettest falsly, or well gotten which thou shouldst expend for Gods glory, and the charitable relief of the poor Members of Je­sus Christ, but doest not, all that shall rot and stink; as stol­len Manna did.

Sect. VI.

II. In respect of our selves also, we learn sundry instructi­ons Use in re­spect of our selves. from the consideration of both the Mannas, the typical, and the true Manna. These instructions concern, 1. Our Estate. 2. Our Duty.

1. Concerning our Estate: To note how senselesse and Man of himself senselesse of the things of Jesus Crist. void of understanding every man is by nature in the things of God and Jesus Christ, Exod. 16. 15. None of the Jewes knew what the Manna was: No more doth any man know by nature the things of the Spirit of God. 1. Cor. 2 14. The naturall man perceiveth not the things of God. If he perceive them not in his understanding, much lesse can he receive them in his affection. Tell the Jew of Christ, or let the Jew hear Christ himself speaking of himself (the Manna and bread [Page 257] of life) they conceive he is bread for the belly, they must eat him up straight, Joh. 6. 52. Tell Nicodemus of the new birth, he can conceive no second nativity, but of going into his mo­thers womb again being old, Joh. 3. 4. Tell the Samaritan of the water of life, she cannot conceive whence to have it, if not out of Jacobs Well, which he and his cattel drank, Joh. 4. 12. Nay such is our palpable blindnesse in spiritual things, as we cannot onely not find them, but even offered unto us (as the Manna to them) we cannot apprehend them, nay, we cannot but reject them, as that woman of Samaria; Jesus Christ offers himself unto her, she scornes him, and will not make nor meddle with him, Joh. 4. 9.

The reason whereof is partly in the things themselves, and partly in ourselves.

1. The things are things of Gods Spirit, and cannot be Reason 1. reached or judged by any rule in nature. For the things of Creation, the heathen knew them in part from God as God, Rom. 1. 19 But for the things of Sanctification (as that God the Father by his Sonne made the world, or that God the Sonne by his Spirit made a new world) here they are blind as moles. Nay even in this part of knowledge, the natural man asketh what engines or tooles could God get to rear such a frame, and will not believe it could be made with a word. It will ask, of what prejacent matter, and will not believe that so great a thing could be made of nothing: whereas we by faith understand, that the world was framed by the Word of God, Heb. 11. 3. How blind then must they needs be in spiritual things, that are blind in things natural?

2. The reason in our selves is, that we are wedded to our own apprehensions, and not easily led out of our conceits; as vessels hardly let goe the savour of the first liquour; we will measure all by the standard of natural reason, and by the scantling of our own senses.

Apply this observation, 1. To see our impotency, nay Applica­tion. the contrariety of our nature to Gods grace. Where is our free will to good? In what disposition stands darknesse to entertain light, which fights against it? But yee were darknesse [Page 258] (saith the Apostle) Eph. 5. 8. not dark or darkned, but dark­nesse it self. Nay, yee were dead in trespasses and sinnes (Eph. 2. 5.) not half dead (as the Samaritan) but whole dead. Now let all the Papists in the world teach us, how a dead man can dispose and prepare himself to life. And let us know how a privation of it self can regresse to an habit.

2. To see what need we have of the Ministery to help us unto the true Manna. Moses must tell the people (Exod. 16. 15.) This is the bread which the Lord hath given you to eat: So must the Ministers of the Gospel acquaint all the Israel of God with Christ (the true Manna) by the Word preached; and say, This is the bread of life which came down from heaven, in whom alone is full nourishment to eternal life. Nothing is good to salvation, but by Gods revelation. If the Word preached doe not teach thee Christ (the true Manna) thou never knowest him of thy self. Let us pitty and pray for the lamentable blindnesse, not of Popish recusants onely, but of wilful and carelesse absenters of themselves from the House of God; whose Judgement is just, if they never come to a saving knowledge of Jesus Christ.

3. Hath Christ been made known to thee, that thou hast tasted the sweetnesse of him in the Gospel? As Christ said to Peter so I say to thee, Happy art thou, for flesh and bloud hath not revealed him to thee, but the Father which is in heaven.

Sect. VII.

2. Concerning our Duty we learn sundry instructions, which may be reduced to six heads. Our duties in respect of this Manna. 1. Hunger and thirst for Christ. Motives.

I. To get in us an hunger and thirst after Jesus Christ; in whom alone is full nourishment, and without whom we are far more miserable than 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 sauce that makes Manna sweet; and without hunger a full belly despiseth an honey comb. It is hunger that makes the prodigal sonne look towards home.

[Page 259] 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 happy man in such hungry de­sires, when he desired after God, as the chased Hart after the waters. This thirst would eat out and thrust out the thirst after the world; that dropsie-thirst after gold and silver, which is never satisfied: As also the thirst after the puddle water 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 2. Take pains for him. Motives. Manna daily, as Israel did theirs.

For 1. Christ enjoynes labour for this unperishing food, Joh. 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 run and ride for Corn? Jacob sends all his sonnes out of Ca­naan into AEgypt for food, Gen. 42. 2.

3. Idlenesse is every where blame-worthy, 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 tryal 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 stirre out of doores for it. If it rain not down within their own tents, though it doe [...]ound about, they will not stirre 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 reap, unlesse it grew at their own doores, or in their own streets. Alas how lamentable and unanswerable to God is our high unthankfulnesse; who with lesse labour than 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 [Page 260] did, Act. 13. 46. Take heed in time, lest the doom come out against us, as did against them: Because you have made your selves unworthy of eternall life, we turn from you to the Gentiles.

III. As Israel, so must we daily and diligently observe the times and places of gathering Manna. 3. Observe times and places to meet with Christ.

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 seem 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 eat; he 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. Again, 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 marvel if Christ be not to be met with a­mong Antichristan Synagogues. If men had learning to ad­miration, and above the Angels▪ they should not find the truth of Christ but among the tents and congregations of Christ. No marvel if an Egyptian misse of Manna be he never so learned. 2. Let us learn to wait in the Temple (as the antient beleivers 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 Gospel; as the Churches did, Acts 9. 31. Little know we how soon the sunne of persecution may arise, and melt away our Manna. But Christ may make as pittiful a com­plaint over us, (and with weeping eyes) as that over Jeru­salem, [Page 261] O Jerusalem! Oh England! if in this thy day thou knewest the time of thy visitation! Oh how rich in grace hadst thou been by knowing this season? but it hath been (in great part) hid from our eyes.

IV. As Israel must bring home the Manna, and bake, and 4. Apply and feed on Christ. grinde it, and feed upon it; for else what had it been better for them that Manna had lain 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 himself Christ crucified, and by the faithful applicati­on of Christ and all his merits become one with him, as the meat or bread we eat 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 eat and fill his belly: So it is not a bare coming to the place of the Word and Sacraments (which yet many doe not) to see, and hear, and taste; but thou must feed by faith, or starve to death eternal, 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 self?

Answ. 1. The right application of Christ crucified, is And how this may be. 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 truly beleevest, so much thou eatest of Christ, saith August. Look 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 thou refusest Christ himself.

V. We must beware of being weary of this Manna. The 5. Be never weary of this Manna. Jewes esteemed Manna sweet at first, and went out cheerfully to gather it, yea the Sabbath and all (which was a prohibited time) so greedy were they of it: but within a little while (although it retained the sweetnesse) they waxed weary of it. We must take heed of this ficklenesse in goodnesse, which hath ever bewrayed it self in most forward people. At the [Page 262] first building of the Tabernacle men brought too much, but after took it away as fast again, John was a burning and shining light, Joh. 5. 35. and they rejoyced in his light, but it was but for a season: and few shining lights but find it so. The Gala­tians at first received Paul as an Angel, but soon revolted from him. What flocking and thronging was there after Christs doctrine and miracles, that the kingdome of God suf­fered violence, but soon they had enough of him, and in short time did tumult as fast against him? The like was observed in our own land; at the first falling of this Manna, and be­ginnings of the Gospel: men were earnest, glad, joyful, for­ward: then was a sweet time of the happy welcome of this Manna, happy was he could get his Gomer first and fullest: But now what voices hear we other than of the ungracious Israelites? Oh our soules are dryed up with this Manna, here is nothing but Manna: so much preaching, so many Ser­mons, and it was better with the world in Egypt, before all this preaching! And whereas our fathers would have ridden far to a Sermon, we, their lazie off-spring, will scarce step over our thresholds.

Let us consider here for our incitement, 1. How hard it Motives. is to begin well, but harder to hold out; and not holding out we lose all our labour. 2. That Manna is a sweet as ever, though we see not our own need; which if we did see, we would be no more weary of Gods Word were it daily preach­ed, then we are of our bread we daily eat.

VI. We must be so farre from wearinesse, as that we must 6. Prize and magnifie this Manna. highly esteem this true Manna, as the sweetest gift that ever God gave from heaven, and never forget so miraculous a mercy. That Israel might not forget Gods extraordinary mercy in this type, they must for ever keep a pot of Manna; which was preserved so long as the Temple stood for many hundred yeares. And that we might not forget this mercy in the true Manna, he hath and doth for ever preserve his Word preached, and instituted Sacraments, in which he perpetually holdeth this mercy before the eyes of the Church. Let us raise monuments of Gods mercies to our selves, and not forget lesser favours if we would not forfeit them: But [Page 263] such a mercy as this is in Jesus Christ the true Manna, let it live in our hearts, in our memories, sences, affections, actions, in walking worthy of it; for thus it becometh the just to be thankfull.

Sect. I.

I. The occasion of the disease was the peccant humour of ingratitude and murmuring against the grace of God mira­culously The occasi­on of it. manifested in the wildernesse. Never had any peo­ple upon the face of the earth the like mercies from God, the like experience of God. Never any fed and feasted with so many miracles as it were in ordinary. They have water fol­lowing them every where out of a Rock. They have bread from heaven, delicate even to a miracle; but this Angels food is too light, and no bread will serve them but from earth. God gave them abundance of it for the gathering; he rained it most bountifully round about their tents: but their un­thankful souls loath it, and tread it under foot. And there­fore rising up against God, and tempting him, they were de­stroyed of Serpents, 1 Cor. 10. 9.

Note here by the way, 1. The Justice of God. He that Which lea­deth to Gods Ju­stice. brought Manna from heaven to feed them, for contempt of his grace now brings Serpents out of the earth to revenge and destroy them. Rom. 2. 4, 5. The despising of Gods bountiful­nesse, treasureth up wrath. See the same Justice on our selves. How lightly did we in our first parents regard that upheaped measure of bounty and grace conferred by God in our Crea­tion and innocency? And how justly were we stung to death by the old Serpent for it? The unthankfull person is the greatest robber that is.

[Page 277] 2. See the equity of this Justice on the Israelites: They And the e­quity of it. not contented to murmur against the Lord, set also upon Moses and Aaron his servants, Why have yee brought us into the wildernesse to die? Now their punishment is answerable to their sin. They transgresse in hot and fiery tongues, and are punished by hot and fiery stings. Venomous words against God and his servants, are revenged by the mouthes of poy­soned and venomous Serpents. Doe thou at thy perill sting God and his servants with bitter words, God will have some Serpent or other to sting thee. I am out of doubt, that many great plagues have lingred, and doe, amongst us in this land, for the poysoned and reviling speeches cast against God and his servants every where. We sting his holy profession and servants incessantly, and he stings us with the Scorpions of his Judgements.

3. Beware of being weary of Manna. Never did man com­plain And teach­eth not to be weary of Manna. of plenty of Manna, but was justly stung with want of it. Doe thou complain without cause, and thou shalt have cause to complain. Israel that complains of too much Manna, shall shortly change their note, and cry out of too many Serpents.

II. The kind of the disease. The Lord sent fiery Serpents to sting them. Where, 1. Why Serpents? 2. Why fiery? The kind of it. Why Ser­pents. 3. Why stinging?

1. This disease by Serpents lively resembles our disease of soul, which is no other than the fiery sting of the old Serpent, which is the devill, Rev. 12. 9. Our spiritual disease is hence noted to come from that old Serpent at first. Now Satan is aptly compared to a Serpent in five respects:

1. Because he covered himself with a Serpent, when he first The devill so termed, why. 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 [Page 278] 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? Why 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? 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 [Page 279] 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 Temptati­ons called fiery darts, why. 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 3. The mortal effect of it. 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 Observa­tions, 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.

[Page 280] 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 The reme­dy of that disease. 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, 1. God ap­points the meanes of health to soul and body. 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. This way of remedy and cure could be [Page 281] no devise of man nor Angel. For, 1. The Angels stand still admiring and amazed at it, 1 Pet. 1. 12. 2. Men with­out a superior teacher cannot conceive it, 1 Cor. 2. 14. much lesse invent it.

Secondly, The thing appointed, a Serpent of brasse, resem­bling Christ in the matter and the form.

1. The matter was of Brasse, not Gold, for five reasons. A brazen Serpent, not golden: five reasons

1. God ties not himself to the excellency of meanes, but by weak and unlikely meanes effects his great works: And therefore that which had no power of cure in it self must cure and heal, that the work may be known to be his, and not the meanes.

2. The lower and baser the meanes are, the better may the Israelites be led through them, and so beyond them. It was not the will of God, that they should rest in the brazen Ser­pent, which had no power of cure; but through it be led by faith unto the Messiah, who onely could cure them.

3. Though it was of brasse, yet it was strong: and signi­fied Jesus Christ; how weak soever in mens eyes, yet was he, First, the mighty and strong God: Secondly, powerful and able to deliver his people: Thirdly, most invincible and po­tent also against all his enemies, he is a wall of brasse, and his strength is as the strength of brasse, Rev. 1. 15.

4. Being of brasse, as it was strong, so was it shining and bright: signifying Christ, in respect of his divine and eter­nal generation, truly shining and glorious. He was the bright­nesse Ipsum [...] gloriae Dei. of his Father, Heb. 1. 3. the very brightnesse of the glo­ry of God; excelling all the Angels in heaven, in their clear­est glory and brightnesse, Rev. 1. 16.

5. As that Serpent so shined, that the Israelites might look upon it, and their eyes not dazled: so this great glory was so veiled by his flesh and humility, as we the Israel of God might behold it, yea, approach it, and fetch our salvation and happinesse from it.

2. It resembled Christ in the form; for the form was of Serpents form notes Christ: how a Serpent.

1. A Serpent is of an hateful and contemptible shape and appearance: so was Christ in his own habit, Isai. 53. a despised [Page 282] man, a worm rather than a man; men saw no beauty in him, but hid their eyes.

2. The Serpent was accursed of God: so Christ lay under the curse of sin for us, Gal. 3. 13.

3. That was but like a Serpent; in the form of a Serpent, not a Serpent; it had onely the shape, not the life, sting, nor poyson of a Serpent: So Jesus Christ was the similitude of sinful flesh, but no sinner. No venome or poyson of sin was found in him, neither in his nature nor actions. Rom. 8. 3. he was in the similitude of sinfull flesh, as that of a Serpent, but without all sting or spot of sin. [...]. End and use of it: what to us.

The third thing in the appointment is the end or use of the Serpent. It must be lift up upon a pearch, that all Israel might see it. Which plainly noteth both the kind of death which Christ must suffer, as also the proper end and vertue of it: as in these particulars.

1. Both must be lifted up: So Christs crucifying is called an exaltation from the earth, Joh. 12. 32.

2. Both must be exalted upon wood; the Pole a type of the Crosse of Christ.

3. Both among the Jewes; out of the Church is no sal­vation.

4. Both to be looked upon; one with the eye of the bo­dy, the other with the eye of faith.

5. Both to recover health and life; one of body, the other of soul; one frees from corporal death, the other from spiri­tual and eternal.

II. The applying of this remedy was nothing but the look­ing upon the brazen Serpent: which signified the sinners be­holding 2. Applicati­on of the remedy. of Jesus Christ for his cure. The meanes of applica­tion of the remedy was the eye of the Israelite: So the in­strument of applying the remedy by Jesus Christ, is the eye of faith, which is the eye of the soul. So our Saviour Christ himself expoundeth it (Joh. 3.) As the brazen Serpent was lift up, so shall the Son of man, that whosoever believeth in him, &c. That which Moses calls looking on the type, Christ calls be­lieving in himself the truth. Which if the Lord had not pur­posed to expresse, he could as easily have removed the Ser­pents, [Page 283] as appointed the making of another; and as easily have healed them by his word, as by this sign: but hereby affords them a double mercy and cure, one of the body, by the sign, another of their soules, by the thing and truth there­by signified.

III. From this application follows a saving effect. The 3. The saving effect. Israelite by looking lived, and received present ease, with freedome from pain and poyson: So the believer looking on Christ by the eye of faith, hath an heavenly life restored; present ease from the pain of a guilty and accusing consci­ence; freedome from the poyson of sin, both the guilt and stain of it.

But herein the truth is advanced above the type. By Christ farre more excellent.

1. That brazen Serpent had not power in it self to cure; this hath power in it self.

2. Whereas they were cured to dye again; believers at­tain a sound cure, never to dye more, Joh. 11. 26.

3, Whereas that did not alwayes retain the vertue of cu­ring, our brazen Serpent doth ever retain power and vertue for the salvation of believers, looking towards him, to the end of the world.

4. Whereas this brazen Serpent, now a remedy against poyson, was after turned to poyson the Israelites in Hezeki­ahs time; which made him stamp it to powder: our brazen Serpent ever remaineth the soveraign and healing God; as unchangeable in his goodnesse, as he is in his most holy and divine nature.

5. That remained a great while, about seven hundred and threescore yeares, but after was defaced and destroyed: Our brazen Serpent can never be defaced or destroyed, but abides the Saviour of sinners to all eternity.

Oh now what a sweet Sermon doth this one type contain of the whole sum and marrow of the Gospel? what a preg­nant testimony and vaticinie is it alone of the death and passion of Jesus Christ, as also of the vertue and merit of the same? and consequently what a prop and stay of our faith? what a goade and spurre to drive us to Jesus Christ, in whose name alone we can be saved?

Sect. III.

I. Note. What weak, unlikely, and contrary meanes the Observati­on 1. God helpes his people by weak, unlikely, and contra­ry meanes. Lord useth, to effect great things for his Church, and in his Church. Was there any sence or reason to be conceived in all this counsel and ordinance of God in healing thus his people?

1. Could a Serpent of brasse, a shape onely more heal than hurt them?

2. Could a dead Serpent prevail against so many living and fiery Serpents?

3. Shall not this shape and image of a Serpent be so much as touched or applied to the wound; but the sight of it one­ly afar off cure a mortal wound really inflicted? How in­conceivable is this to humane reason, which perhaps would count it foolish and ridiculous? But the Lord (though he might by many other more mighty and likely meanes) will by no other meanes effect their deliverance. He that brought in the Serpents could as easily have removed them; if not that, yet he might have hindered them from biting them; or he might powerfully of the same poyson have made a reme­dy: but he chooseth most unlikely meanes.

Quest. Why doth the Lord thus?

Answ. For three reasons. And why he doth so.

1. He will have his people look for help at no hand but his own, who useth in such meanes to help, as whence no help can be expected but onely divine. Israel now sees, that all the world cannot make a dead Serpent prevail against living Serpents, but that God of all the world, to whom all crea­tures obey.

2. He will have his people hereby know and acknow­ledge the power of his Word. For it was not the Serpent, as it was brasse, nor as it was lifted up, nor as it was beheld, that could heal them, but as unto this sign was added, the word, first of commandement, secondly of promise. By vertue of which word [...] 1. [...]. 2. Pro­missio­ [...]. the infected persons were cured, Psal. 107. 20. he sent out his word and healed them. Gods word alone can make a Serpent heal, and a dead Serpent restore to life.

[Page 285] 3. He will shew the mighty power of his arme, which hath ever by weak things confounded the mighty. See this in examples.

When God was to save Noah from the deluge, one would 3. Examples. have thought it fit to have reared him up a mighty turret of iron or Adamant, or founded him some invincible building upon some mighty Rock to have resisted the waters: But Noah must build himself a weak Ark of boards and a little pitch, and that must float all the time, and sustain all the waves and billowes without mast, stern, or Pilot, or any the like meanes to preserve it.

When God was by Joshua to demolish the mighty walls of Jericho, he bids him not set against it huge engins, or war­like Ramms and batteries to batter it seven dayes together, but he must cast down the walls with looking on them, and win the City by walking about it seven dayes; and onely blow upon it with Rams hornes, but not lift an hand or wea­pon against it, Josh. 6.

When God sends Gideon against an huge army of Midia­nites to overcome them, a man would have thought he would have furnished them with armour of proof, and munition fit for the warre, but he puts into their hands trumpets, and pitchers, and lampes within the pitchers, and bids them not fight, but onely make a noyse, and so they conquer, Judg. 7. 17.

When God is to foyle that mighty Giant Goliah, a warri­our from his youth, who alone (at the sight of him) made all Israel run away, 1 Sam. 17. 24. he chooseth not a man of war and prowresse, but a poor shepheard, David, a boy, as Saul calls him, ver. 33. and he not armed with sword and spear as Goliah was, but with a sling, and a scrip, and five stones; with which when he had overthrown him, he bor­rowed his own sword to cut off his head.

These instances instead of many may serve to shew Gods ordinary custome and delight to effect the greatest matters by weakest meanes, and to advance his own power in weak­nesse. Useful to us in these times.

This doctrine may be fruitfully applyed to our present [Page 286] times, in which we see such tumults raised against the Church; such insolencies of the enemy, such hopes, yea, and triumphs before victory. If God give his Church a check, and his peo­ple receive a foyle, oh how the enemy laughs, and boasts, and blasphemes as if all were theirs! but let us raise our faith and confidence in considering these grounds.

I God can and doth often work by unlikely and contra­ry Grounds for faith in these trou­bles of the Churches. meanes. When he was to multiply Abrahams seed as the starres of heaven, he begins his promise with that precept; Abraham take thy son, thy onely son, and slay him in sacri­fice. What seemed more diametrally or directly contrary to this promise, yet hindered not but furthered it?

2. Gods word and promise for the present causes of the Church shall be accomplished, either with meanes or without them, yea, against them. God hath determined, and in his word foretold the fall of Antichrist, and destruction of Ba­bylon, Isai. 60. 12. the kingdome that will not serve the Lord shall be destroyed, much more that kingdome which is most op­posite to the Lord, as this is. More specially, 2 Thes. 2. 8. whom the Lord shall consume and abolish: There is, both a con­sumption, 1. [...]. 2. [...]. and an extinction: The former we have seen, the second as certainly remaines in short time to be done, Rev. 19. 20. 21. The Beast and the false Prophet shall be taken, and their flesh made meat for the fowls of the air. There is more strength in this word of God, than in all Antichistian limbes and captaines. All Babylons Physitians shall not heal her, for great is the Lord who will destroy her. If this be the time it shall forward apace; if deferred, not forgotten.

3. The cause in hand is Gods cause, against a Kingdome; 1. Contrary to Christs whole Kingdome. 2 A Kingdome 3. Kingdom of Anti­christ, how fit for de­struction. destinated to destruction by God. 3. A Kingdome against which Christian Princes are called to sanctifie their swords, and to fire her, and to return double according to the whores workes. 4. A Kingdome in which every member is an high blasphemer, and ought to dye, no eye pittying them. 5. A Kingdome, an infinite encroacher upon Chri­stian Kings and Kingdomes, and disturber of all their com­mon and publike peace, by claimes to all Crowns, Scepters, [Page 278] Lawes, subjection: but God is with his cause, and therefore it is strong enough.

4. The cause is not therefore at an end, because foyled; nor farther from victory, because the party seemes weaker, and the meanes incomparable, Judges 20. Israel had the bet­ter cause than Benjamin, and more number of souldiers, and were prudent and expert in war, as it appeares by some stra­tagems set against the enemy; yet was foyled and broken twice, because, although God had been sought, yet not so se­riously as was fit. If the Israel of God had sought the Lord so seriously by fasting, prayer, and sound humiliation, the powers of Antichrist could not prevail. But great are the sinnes of the Church, which must be corrected; and God will be more earnestly sought to be found in so great mercy. Again, Salomon observed, that the race was not alwayes to the swift, nor the battail to the strong, nor for their strength. Gideons Army may be too many for God to give victory by: Meanes are to be used, not trusted in; and whether they be likely or unlikely, God will save his Church, either by them or without them. Therefore let the Church look back to that of Moses, Exod. 14. 14. The Lord shall fight for you, and yee shall hold your peace.

Sect. IV.

II. Moses having a commandement, shuts his own eye, Observati­on 1. The eye of faith must shut the eye of reason. and makes a brazen Serpent, though he had no reason for it. And the people having a word of commandement and promise; shut the eye of their reason, and open the eyes of their faith, and by beholding this shape of a Serpent were cured; and found life restored, not by a thing having life, but by a dead thing. Learn how the eye of faith must shut up the eye of our reason; and having a word of God, look confi­dently upon it, be it never so unreasonable or impro­bable. Without which four things can­not be ob­tained. There be four things which a man shall never attain, till the eye of his faith close up the eye of his rea­son.

[Page 288] 1. He shall never attain the true knowledge of divine 1. The true knowledge of divine things. things. Gods wisdome hath no greater enemy than humane wisdome not sanctified: No men hardlier nor seldomer converted than worldly wise men: as the Scriptures, which say, not many wise, and experience shews daily. What wiser men in the world than the Philosophers and Stoicks of A­thens? but when Paul came to dispute among them of do­ctrine of religion, he was called a babler, Act. 17. 18. What [...]. will this babler fay? and reasoning among them of the re­surrection, he was derided and mocked, verse 32. Was not Festus a wise man, and a prudent Governour? and yet when Paul preached to him, no other things than Moses and the Prophets had foretold of those sufferings, death, and resur­rection, Festus tells him, too much learning had made him mad, Acts 26. 24. John 9. 6. Christ to cure a blind man tem­pered clay and spittle together, and applyed it to his eyes, and bids him goe to Siloe: A remedy likelier to put out a mans eyes than to recover sight. There was no reason in the earth of the remedy, but onely to try whether the blind man did constantly believe. Yet if the blind man had not wholly resigned himself to Christ, and shut up his own reason; had not he acknowledged Christ able to doe what he would by what he would; and to be the same God, who at first put all sences into a piece of clay, and now by a piece of clay would recover his sence, he had never seen, but remained blind still.

So every naturall man, born as blind as he in spiritual things, till he wholly submit himself, and subdue his reason to the meanes appointed, shall never see any thing to salvation, but a bide in natural blindnesse still. What hope hath he to be taught by the Spirit, that must give lawes to the Spirit of God? or what a short [...]et-wand is natural reason to mea­sure divine things by? 1 Cor. 1. 21. and 1 Cor. 2. 14. Why else did these Jews esteem the doctrine of the Gospel scan­dal, but that reason of flesh would not, nor could behold life and glory in such a base life and ignominious death as Christs was, nor could hold him the Messiah, who was made a curse upon the Crosse, as if he had been crucified through [Page 289] infirmity? and this vail (as to them) remaineth at this day unremoved. And why was Christ foolishnesse to the Grecian, but that reason would not yeild, that life should be fetched out of death, or salvation to be sought in curse and malediction.

2. He that shuts not the eye of reason can never attain 2. Faith: as in six particu­lars. faith. There be six things which a man cannot believe, so long a [...] he sticks to natural reason.

First, He cannot believe the Word of God, nor depend upon, but scorn the Ordinances of God in the Word preach­ed, and Sacraments administred, which is the visible word. Reason unrenewed cares not for this foolishnesse of preaching. 1 Cor. 1. 21. And to a carnal man the threatnings of God are like Lots warning to his kinsmen; he was as one that mocked or jested. A promise to a carnal heart, is as taste­lesse as the white of an egge. The wiser men are, the further off they are from believing in a crucified God, or conceiving that by the foolishnesse of preaching, God will save such as believe. Flesh and bloud revealeth nothing.

Secondly, He cannot believe the main promises of God, which cannot be comprehended but by the eye of faith, and not by that till the eye of reason be shut up. God hath promised his presence, favour, and love with his children: how can reason conceive the truth of this promise, seeing them in hunger, thirst, wants; hearing them reviled, slander­ed, disgraced; observing them cast out of companies, and societies, as refuse and out-sweeping; that were their hopes here onely, they were of all men most miserable? Reason will not be perswaded, that God can send us by hell to heaven, yet that is his promise. Humane reason will never pray, My God, my God, why hast thou forsaken me? How could Abraham have believed the promise of a son by Sarah, had he looked Mat. 27. 46. to natural reason?

Thirdly, He cannot believe the main Articles of faith, that hath not resigned up his reason. Example. Reason will not believe an happy resurrection, seeing the body ra­ked up in dust and corruption, but denies this Article. Rea­son cannot conceive or believe an eternal life, because it [Page 290] sees it not given but to dead men. It cannot apprehend how the Son of God should become the son of man, or that this Son of man was born of a Virgin without man. And so of the rest.

Fourthly, He cannot believe the miracles of Scripture for confirmation of Gods truth and our faith. Natural rea­son cannot believe that the Sun ever stood still, as in Gibeah, much lesse went back ten degrees, as in Hezekiahs time, 2 King. 20. 11. Or that fire should descend, which naturally ascendeth, and feed upon water contrary to nature, as at Elias prayer, 1 King. 18. 39. Or that fire should rain down (as on Sodome) which is proper to water. Or that fire should not burn the three children: Or that water should stand as a wall (as in the Red sea, and in the river Jordan) whose pro­perty is to be fluid.

Fiftly, He cannot believe the work of creation, if he will believe reason; the universal consent of which is, That of nothing, nothing can be made; and not anything (much lesse all things) out of nothing. To reason therefore it will be incredible, that there should be light before the Sun, or fruits before any rain, as in the Creation. Heb. 11. 3, By faith we know (not by reason) that the worlds were framed by the word of God, so that things which are seen, were not made of things which doe appear.

Sixtly, He cannot believe the great work of Redempti­on. For natural reason thinks it unreasonable, that the life of the Church can be fetched out of the death of Christ. That a man can be justified by the imputed righteousnesse of another, and yet there dwell, so many sinnes in him. Reason will not believe, that one man can recover life by anothers death: no more than one man can live by anothers soul, or be wise by anothers learning, or be cured and brought to health by anothers disease.

3. So long as the eye of reason is open, a man shall never attain sound obedience unto God. For much of that obedi­ence 3. Obedience which God will accept. required at our hands is clean against corrupt nature: As the whole doctrine of repentance, of mortification, or watchful and careful conversation, of restraining our selves [Page 291] in unlawful liberties, yea, and in lawful; all crosses reason. Had Abraham ever sacrificed his son, had he consulted with reason? Had Paul ever joyned to the Disciples to preach that doctrine which he had persecuted, had he consulted with flesh and bloud, Gal. 1. 16? What other reason can be given, that the word powerfully preached is so generally fruitlesse, but that men think they have reason not to obey it, at least not in all things? They see no reason to be so pre­cise; nor is there any wisdome to be so forward. Reason tells them they see few great men so strict, and but a few de­spised men are so earnest.

4. He shall never attain heaven. 1 Cor. 15. 50. Flesh and 4. Heaven and the glory thereof. bloud cannot inherit the kingdome of heaven; neither doth cor­ruption inherit incorruption. By flesh and bloud is meant the vitiate and corrupt estate of man; or flesh and bloud sever­ed from the spirit and grace of God; or the man unregene­rate, having onely flesh and bloud. So Mat. 16. 17. Blessed art thou Simon Jonas, for flesh and bloud hath not revealed it unto thee, but my Father. So as here is not required an abolition of flesh and bloud in the being and substance of it, but an ad­dition of new qualities. As in Christs transfiguration was not an extinction of his body, but an accesse of incredible glory; without which change none can get to heaven. John 3. 3. Ex [...]ept a man be born again, he cannot see the King­dome of God. The Apostle adds the reason, 1 Cor. 15. 50. Gods kingdome is incorruptible; flesh and bloud in it self is corrupted, and so not capable of that kingdome. Therefore to come to heaven thou must be changed in thy will, reason, wisedome and all.

Sect. V.

To apply this:

I. Labour to bring the eye of faith to the word: else Use. 1: Believe the word abso­lutely. shall we be ready to reject holy doctrine (as absurd and im­possible) as Nicodemus did the doctrine of regeneration. Why else doe most men live no other than a natural life, in [Page 292] the midst of so many supernatural and divine meanes, but that their reason resists the Spirits perswasions? Why are many wholsome doctrines daily distasted and quarrelled against by our witty men; but that they think they have better reason to doe as they doe, than any that we can bring out of Gods book? Why else doe so many fall back to Po­pery and idolatry, but because they cast off the teaching of the Spirit, and give themselves to another teacher, agreeing with natural corruption and reason? If a man were to be led onely by reason, and it were lawful to cast off religion, I would choose to be a Papist, by which doctrine it is law­ful to be every thing but a sound Christian. Therefore though some Apostates are gone from us, we need not care how many such turn Papists; for such were and are their gracelesse and lawlesse courses, that it were pity they should be of any other religion, than that which yeilds men so much liberty.

II. Pray for that eye-salve wherewith to annoint our Use. 2. Pray for eye-salve: and what it is. eyes that we may see, Revel. 3. 18. This eye-salve is no­thing but the spirit of illumination, working sound and sa­ving knowledge in the mind, by which their natural dark­nesse is enlightned, as eye-salve sharpens and cleares the dim sight. This is proper to the regenerate, that they have re­ceived the [...]ointing, which teacheth them all things, that is, all needful things.

III See what need we have to captivate our own wis­dome Use. 3. Captivate thy own reason and wisdome. and reason, being one of the highest [...] and holds i [...] [...] [...]ed against [...] God, 2 Cor. [...]0. 5. If this be not brought into subjection unto God, we can never become his servants. The Apostle in the same verse sheweth what must be cast down and captivated; his words are, Casting down reason­ings, [...] and bringing into captivity every thought to the obedience of Christ. These reasonings and cogitations (the froth of hu­mane reason) must be resisted, yea, remoued. Thou must become a fo [...] to be wise. As a full vessel cannot hold any more, and no wise man will offer to pour any thing into it, if he would not spill it: So an heart filled with carnal wisedome, is an uncapable vessel for the Lord to pour his [Page 293] wisdome into, He fils the empty vessel, and teacheth the humble.

Obey without reasoning or disputing, though the comman­dement be never so difficult, or seem unreasonable. Abra­ham left his own countrey, and went he knew not whether at Gods commandment. One would have thought that this had been folly in him, but that the Scripture acquits him, and saith, he did it by faith, Heb. 11. 8. And in a more difficult commandment he rose early to slay his son, not reasoning the case with himself, nor with Sarah, nor his son, nor his servants. The Disciples when Christ bad them leave all and follow him, did so presently.

Here let us consider: 1. How reasoning with flesh re­sists Moti [...] [...] the commandement. 2 King. 5. 12. Naaman being commanded to wash seven times in Jordan, grows angry, and falls into comparisons of the waters of Israel and Damascus; Are not Arba [...]a and Pharphar better than all the waters in Israel? &c. But had not his servants been wiser than he to perswade him to so small a thing, his reason had returned him without his [...]. The young man that came so hastily to Christ, hearing a commandement, goe sell all, and give to the poor; [...] and consulted with himself, but Christ heares no more of him.

2. To follow reason is to follow a crooked rule. But ad­mit it were straight, yet is it defective and too short for my­steries above reason. And if it were straight, and large e­nough, yet it is a party, and so unfit to be a Judge in cases be­tween God and man. And therefore there is no fit Judge in divine things but the Word, which stands equally affected between God and man.

3. We read much of the blind obedience of Papists in their Ridiculous instance of Popish obe­dience to Superiours. workes to their rules and Superiours, of things scarce credible, but that themselves have published them in writing. One Masseus a Franciscan, tumbled himself in the dust, and crawled like a childe, because St. Francis said, they could not be converted unlesse they were as little children. Ano­ther of our Countrey called Throckmorton, even in the Arti­cle of d [...]th, was so dutiful to his Superiour, as he would not [Page 294] die without his leave asked: as Everard a Papist writeth in his commendation. Another called Barcen (as Diego a great Jesuit relates) was so humble and dutiful, that when the De­vil appeared unto him, he ran to meet him, and prayed him to sit down in his chaire, because he was more worthy than himself. The Jesuites are so formed to obedience by Igna­tius his rules, that whatsoever service they are set upon by their Superiour (suppose it never so mischievous) they must fly up on it without question asked. So as if one of them were talking with an Angel, if his Superiour call him, he must instantly come away. Yea, if the blessed Virgin vouchsafe her presence to one of the brethren, if his Superiour call him, he must presently break away from her, and obey him: as he writes to the brethren of Lusitania, and a thousand such. To what end name I these follies, but by Popish and wicked su­perstition to condemn our heavinesse in Gods Commande­ments? They must shut their eyes of reason and discretion to obey their Superious: We must dispute all in our obe­dience, which ought to be absolute. Their wicked com­mandements must not be laid in any scales to be weighed: We will weigh all Gods Commandements in our own false ballances, and so they become too light, and unworthy of obedience.

4. There is not the most heretical doctrine or opinion Mans rea­son the mo­ther of here­sies. that ever was, that found not Patronage and protection in the corrupt reason of man. Not to speak of damnable Arri­ans, or Nestorians, or mad Manichees; come to the heresie that now reignes, and see the truth hereof in it.

Quest. Why hath the leaven of Popery spread and soured the whole lump of the Christian world, and enlarged and Instance in [...]he Papists. fixed it self in all Countries for so many hundred yeares; that even in Countries, above a hundred yeares reformed, it gets round; and neither severe Lawes can master it, nor time cast it out?

Answ. Surely because it is a devise of humane reason, up­holding humane reason, and upheld by corrupt reason, which first set it up. See it in parts, and in whole.

First for the parts. 1. Seemes it not good reason to Proved in parts [Page 295] choose, defend, and stick unto our forefathers religion? for so the old Idolaters thought: Jer. 44. 17. they would still sacrifice to the Queen of heaven, because their fathers did so. But Paul would not consult with flesh and bloud in matter of religion; nor Abraham with humane reason: This their reason also is as absurd in true reason, as if a sonne were bound to put out his eyes because his father was blind; or never to enjoy liberty, because his father was in prison, or dyed in a dungeon.

2. The doctrine of merit and justification by workes, runs with nature, as (Luke 18. 18.) in the young Pharisee, Master what good thing, &c. for fain would it finde some goodnesse in it self to demerit God: whereas the second Commandement saith, God shewes mercie to thousands in them that love him, and keep his Commandements. The Lords Prayer also teacheth us, to pray for daily bread. A likely thing, that he can merit life eternal, that cannot merit a crum of bread.

3. The Intercession of Saints, and worshipping Images, stands onely on the legs of humane reason against divine wisdome. Carnal men would see their god, and turn his glory into the similitude of a calf, or other creature. And is it not reason we should have Mediators? For why should every rude fellow thrust into the Kings presence, and not first make way by some of his Court? But divine wisdome saith, there is but one Mediator, and that we must come to the King by the Prince onely; and it is high treason to come by any other.

4. Carnal reason teacheth, that every man is full of doubt­ing, and therefore no man can certainly believe the remissi­on of sinnes, or be assured of his own salvation. But divine reason teacheth us, that this doubting destroyes not faith, but exerciseth it; and in our Creed we believe remission of sinnes, and eternal life; which is more than to believe in ge­neral as devils doe.

Secondly, for the whole doctrine and religion of Popery, And in the whole. how plausible is it to the natural man?

For, 1. What easier faith than to believe as the Church [Page 296] doth, no matter what; without any knowledge or faith of their own? How at one blow cut they off all paines in get­ting assurance, holding or increasing of faith?

2. What an easie principle is it, that to be ignorant is to be devout; and that it is vain labour which is spent in the Scri­ptures; as Hosius saith; and that they are the books of He­reticks, and they Hereticks that read them. What need we be at any paines to read, study, and meditate in the book of God night and day, as the Saints have done? How was the Holy Ghost deceived, yea, and holy men, who have studied in Gods Law night and day?

3. How pleasing i [...] it to nature, to deny it to be so corrupt as it is; to say, it is but half dead, and being a little helped can keep the Law, and come out of Gods debt? whereas, Eph. 2. 1, and 5. what can a dead man doe but rot?

4. How pleaseth it nature to offer release from sin, from hell, from p [...]rgatory for money? Who would not whore, swear, prophane the Sabbath, resist Magistracy, riot, &c. if for a little money he may have licence? What hypocrite would not give thousands of Rams, yea, the first-born of his body for the sin of his soul, Mic. 6. 7?

5. Whereas the Word layes a continual care of keeping the heart and thoughts, how doth that doctrine please na­ture, that unlooseth it from this care, that requires no pain to keep the heart, or to keep out the first motions of sin: which▪ they say, is no sin? Which makes many sinnes venial in their nature, put away with a light sigh, a knock on the brest, or an Ave Mary: that a man may lye in sport, or officiously by equivocation, that to [...] a small thing is but a venial sin? S [...]lomon saith, a fool makes a mock of sin. To conclude, that must be a natural and sens [...]el religion, which any thing but Gods Word sets up, and holds up, but this is neither set up▪ nor held up by it, for where Gods Word comes, down goes Popery. It could never [...]bide the breath of Gods mouth, 5. Natural reason an [...] the power of godli­nesse. which blasts and destroyes it.

5. Where doctrine is truly taught and believed▪ natural reason raiseth strong ramparts against the practise of it. Fo [...] else why doe many Protestants walk after the lusts of their [Page 297] hearts, as the Gentiles, Eph. 2. 3. but because they captivate the Commandement to their own reason, and limit and con­fine the wisdome of God within the bounds of their own carnal wisdome?

1. Our Gentry have reason to say, that the word in gene­ral Instances. is the rule of good life, but bring this rule close home unto them to reform their fashions, to leave their strange apparel and painting; their vain discourses, their idle com­plements, their gaming, their service of pleasure, and unfruit­ful spending of their times: Oh now they have reason to scorn and chafe against the rule, and him that holds it before them. What reason he should be so strict, lesse reason they should be as strict as he? They know how to put on their clothes, how to behave themselves every where; and are wiser than to follow such rules as would make them as de­spised as himself is. Alas, that the wisdome of God shall be a rule onely for our judgements; but reason must guide our practise!

2. Ordinary hearers think they have reason to professe religion so farre as they may thrive by it, and prosper in the world; whose godlinesse is gain, To trust God so farre as they see him in some sort, else not: To favour religion and religious persons when times doe; else not. To avoid per­nicious and dangerous sinnes which law revengeth, as mur­ther, adultery, theft; but not covetousnesse, not usury, not swearing, not unclean lusts. Herod will not part with his Herodias. Ahab hath no reason to respect Micah when he prophecies evil to him.

3. Tradesmen oppresse, cosen, lye, deceive, &c. because they have reason to make the best of their own. What rea­son but they may serve a Customer upon the Sabbath, so they come to Church? They have reason to slip all opportunities of grace all the week, because they must walk diligently in their callings the six dayes. Thus reason steps in, and thrusts aside the practise of that, which men in judgement hold not for good and necessary; and like Evah, still longing after forbidden fruit.

Thus of the second observation▪

Sect. VI.

III. Seeing all of us in this wildernesse are stung with Observa­tion. 3. What is to be done, to be cured spiritually. 1, We must see our selves stung and woun­ded. As with deadly poy­son: in 4. things. the old Serpent, what are we to doe to be cured?

Answ. We are to doe five things.

1. We must feel our selves stung with our sinnes, and con­fesse our selves stung; for so must the Israelite before he could be cured. We must feel the poyson and pain of sin; and

First, That this poyson hath not seated it self in one place, but hath crept and diffused it self through all our parts. For therefore it is called venenum, quod per venas eat. And as the veines and bloud run through every part of the body, so sin through every part of the man.

Secondly, As poyson never rests till it come to the heart, and there strikes and corrupts the fountain of life: So our sin hath mortally wounded our very hearts, and strikes at the life of grace in the soul.

Thirdly, As poyson inflames the party with an incredi­ble thirst, having overcome natural moisture, and eaten up the spirits: so sin in the soul workes an utter defect, and dries up all waters of grace, and makes the sinner insatiable in drinking up iniquity like water.

Fourthly, As poyson not prevented brings speedy and certain death, but not without extream pain and intolerable torture: so the poyson of sin unconquered brings certain and eternal death, attended with horrour of conscience, desperate feares, and torments most exquisite. Thus must we labour to feel the sting of our sin in all parts, farre more mortal than the most venomous stings of most direful Ser­pents.

2. When this people felt themselves stung so deadly, they 2. Come for counsel to spiritual Physitians. come to Moses for counsel: so must thou depend upon the Minister for direction, as they upon Moses. Never was man sensible of this sting, but he would run to the Ministers. Acts 2. 37. when they were pricked in their hearts, they said to Peter and the rest, Men and brethren, what shall we doe? Acts 16. 30. [Page 299] the poor Jaylor being stung, and being sensible of his pain, came trembling and humbling himself to Paul and Silas pri­soners, saying, Sirs, what must I doe te be saved? A conscience truly wounded will seek to God, to his Word and Ministers; for it knowes that God woundeth and healeth. The feet of him that brings good tidings are beautiful to an humbled heart, even as an experienced Physitian to a sick party, who else were sure to be lost for want of meanes. What marvel if a soul truly sensible of his sting and pain can run to Gods Ministers; when a counterfeit humiliation can make as hard hearted a King as Pharaoh run to Moses and Aaron, and beg prayers of them?

A marvellous thing then that of so many thousands stung so deadly, so few are sensible; that so few trouble Moses or the Ministers with questions concerning their estates. Some stung and guilty consciences not supported by faith, in touch of sin and sence of pain (like a Doe shot with an arrow) run every way but the right for ease. Some with Asa send to the Physitian to purge away melancholy. Some with Saul send for musick, esteeming soules sicknesse but a sottish lumpish­nesse. Some run into the house of laughter, and wicked play­houses, to see and hear the Lords Sampsons and Worthies de­rided, not without haynous blasphemy. Others fall a build­ding with Cain, or set upon other imployments, perhaps it is but an idle fancy. Some run perhaps to the Witch of End or, in the mean time send away Paul, as Felix, or run against Mo­ses and his Ministers: But comfort can they have none but from God and his Word: had not thy Word (saith David) been my comfort, I had perished in my trouble. All the Physiti­ans in the world, all the Musitians and Magicians, put toge­ther, nor any other meanes could help a stung Israelite; he must come to Moses when he had done all he could. All o­ther by-comforts are worm-eaten, and as cold-water to cure a dropsie, or as a cold draught to cure a poyson. Some few there are that come unto us, who, we are sure, had never sought to us more than others, had they had so little sence of their sting as others have: as the Israelites had never come at Moses, had they not been stung. Let them be comforted in [Page 300] that they have gone the right way to fetch their comforts, which is from God and his Word, and not from carnal men or councels. The Lord in mercy hath brought them light out of darknesse: for pitty had it been they had wanted the sting of affliction, that hath driven them to God, and to his Word, and Servants.

3. Coming to Moses, wherein doe they imploy them? what questions move they to him? Numb. 21. 7. Oh their sinne 3. Confesse special sin. troubles them, which they confesse in general, we have sinned; and in particular, we have spoken against the Lord, and against thee; and then pray him to help them in removing the Ser­pents: So thou being stung, when thou comest to Gods Mi­nisters must be conversant in fruitful and edifiable questions; thou must be free in confession of such sins as are the likely cause of thy trouble; and intent and busie how to be rid of the Serpents, and the sting and poyson of thy sins. Thou will be careful to know how to get ease of heart, and quietnesse of conscience from the pain and sting of sin. So the converts Act. 2. and so the Jaylor, What shall I doe to be saved?

The fault of many is when they have meanes of counsel and comfort present with them, to waste their time in trifling and curious questions, and impertinent to the cure of the sting of the Serpent. Questions which are like Crafishes, in which is more picking than meat. Questions meerly idle, the reso­lution of which helps them no whit to ease, or to heaven. An humbled heart will not so lose his time, nor dwell in toyes and unnecessaries, to thrust out things more profitable. A wise heart will not for a shadow forgoe the substance; but will be much in that question of the young man, Master, what may I doe to inherit eternall life? what may I doe to be saved? what may I doe to be rid of this Serpent, and of that, of this sin and of that? How may I doe to get mastery of my cor­ruptions? In going to Gods Ministers, let thy errand be the same with the Israelites in their going to Moses; how to be rid of the Serpents.

4. Moses directs them to the br [...]zen Serpent erected for 4. Goc wholly out of thy self, and all creatures. their cure; for Moses himself cannot help them. Moses law cannot cure them; that rather sharpens the sting, and thrusts [Page 301] it deeper into the flesh and spirit. He directs them to no merits or works of their own 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 brazen Serpent. Thou art never in the way of cure, till thou art sent out of thy self; out of the Law and works of it, which now cannot justifie; till thou comest to the Evangelical bra­zen Serpent, there is no hope of cure. As the Israelite could never be cured till he 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 I. Lambert. onely can give a perfect righteousnesse: he onely can cover our imperfections: he onely being no sinner, could conquer sin: he onely by dying could conquer death: he onely by entring into the grave could sweeten it: he onely by sustain­ing the sorrows of hell could shut hell for all believers. 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 discern whether our Religion, or the Roman, be the antient and true Religion of Moses and the people of God: If a man stung with the Serpent come to us for counsel and cure, as they to Moses, we send him (as Moses) out of himself to Christ one­ly, the true brazen Serpent. Our doctrine leads him out of himself, out of his own merits, out of external works and ce­remonies unto Christ who is our peace, and left his peace unto believers; and by this meanes, through Gods blessing, the Patient attaines true tranquility 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, he leads him any way but the right, any whither so not to Christ. Instead of Gods certain direction in the words of the Pro­phets and Apostles, which testifie of Christ the onely brazen Serpent, they send him to unsound and uncertain speculati­ons, fables, traditions, equal (say they) to Scripture; and [Page 302] some of them say, far better. Instead of Christs satisfaction and merit, they send him home to his own 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 own, 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 lamp out of the Popes Exchequer or Burse, filled to the top with works 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 fail, but never apply that one and onely sacrifice upon the Crosse it self. Now whether of us agree with Moses?

5. As the Israelite must look up to the Serpent lifted up: so must thou look up and behold Christ lifted up. This must 5. Look onely unto Christ. Two wayes. thou doe two wayes. 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 1. Ratione Ligni. 1. Ra­tione Reg­ni gra­tiae glo­riae. he 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 raised 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 believe that Christ was thus exalted on the Crosse, and in his Kingdome, but it is apprehensive and applicatory, and to believe in Christ crucified and glorified. This looking hath three things in it. 1. To believe that he was the Son of God and son of man, our Immanuel 2. That he being so, was lift up, for the salvation of believers. 3. That my self assuredly trust and depend on him alone, as the onely author▪ meritour, and bestower of salvation. This is Evan­gelical looking on the Serpent.

Now because this looking is the principal thing in the cure, we will consider, 1. How this looking cures us. 2. How [Page 303] we know we are cured by our looking. 3. Motives to stir us up still to look on our Serpent.

Sect. VII.

I. When the Israelite comes to Moses and asketh, Oh what How this looking cures us. shall I doe to be saved from death, being so deadly stung? A full answer to this question was, goe look upon the brazen Serpent, thou shalt be whole. So if an humble soul (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 By faith. is, Believe in the Lord Jesus Christ, and thou shalt be sa­ved, Act. 16. 31. Act. 16. 31. and, yee are saved by faith: and, Thy faith hath made the whole.

Quest. But how doth faith save us? And how by faith.

Answ. Not as it is an excellent grace, nor as any work of ours. We are not saved and cured for believing, but by be­lieving.

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 upon 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 applyed by faith.

2. Faith cannot cure, considered simply in it self 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 soul. 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 not by touching, but by believing. More plainly 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 Jewel, and yet none have the Jewel without the Ring: So Jesus Christ is the onely [Page 304] Jewel and antidote against the deadly poyson of sin. This Jewel is included in the Ring of faith. Now it is apparently Christ the Jewel that justifieth, enricheth, cureth; but we 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 soul 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 be cured but by his own sight of the Serpent; and no man could be cured by another mans looking or seeing it: So must every just man live by his own faith, Hab. 2▪ 4 No ma [...] can be saved by anothers faith, or the faith of the Church, but by his own special faith, believing in particular, upon assured grounds, the remission of his own sinnes.

II. By what marks may I know that I have looked on this 2. Marks of one cured by looking to Christ. brazen Serpent for cure.

Answ. By four marks.

1. If thine eye have been rightly affected; which will appear in four particulars. Four quali­ties of the eye that looks to him.

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 he is able to help, being the mighty God; and that he is willing to cure, being a compassionate Saviour, who him­self was stung to death, that he might have compassion on them that are stung, Heb. 2. 18.

Secondly, If it be a mountfull eye. He that had seen the Isra­elites [...]ing about the bra [...]en Serpent, should have seen many a [...] falling, and heard many a deep gr [...]an, and pitti­ful complaints of their deadly pain and poyson. Hast thou come to Jesus Christ with sorow in thy heart, with teares in thy eyes, with lamentable groans and complaints of thy mi­sery by sin? this is to look upon him for cure. Zach. 12. 10. the members of the Church shall▪ behold him and mourn, as a man for his onely son. Such lookers on him, he looketh up­on and easeth, Mat. 11. 28. Come unto me all that are weary and heavy laden, and I will ease you.

Thirdly, If it be a wishing and oraving eye: for there is af­fection [Page 305] as well as vision in the eye. As the lame man that lay in Solomons potch (Act. 3. 5.) wistly looked on Peter and John, 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, and take no denial till thou be fully cured; for so did the Canaanitish woman prevail.

Fourthly, If it be a faithfull stedfast eye; a believing eye carries cure from Christ. Christ was wont to ask some of his Patients that came for cure, if they did believe he could help: and in the cure, According to thy faith be it unto thee: and after the cure, go thy way, thy faith hath made thee whole: and much more works he the cure of soules by meanes of the parties faith, and not without it.

2. If the sting were gone, and the poyson of the Serpent a­bated, this was an infallible sign that the Israelite was cured. Consider if the power and rage of sin be removed, the guilt of it gone by justification; if the poyson and stain of it be a­bated, and daily abolished, now art thou in the way of cure. But if the poyson remain, that sin 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 pain, and ease and comfort restored; which when the Israelite felt, it was a sign he was cured: So if after sense of pain and grief 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 maintain thy self sted fastly assured and cheared in Gods mercy, 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 pain was gone, the Israelite could goe as strongly and chearfully 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 soul, as new life, new motions, new actions, new affections, and in a word, the [Page 306] whole renewed nature; all these are the fruits and effects of thy faith, and faithful 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, 3. Motives to look up to our Serpent. are:

1. Nothing else can cure us but Christ. The Israelites had Gold, Silver, Manna from heaven, Water out of the Rock, yea, the Ark, the Oracle; but none of all these can help 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 self without Christ, there were no help 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 himself can cure without this looking and faithful 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 himself from doing a man any good, Mark. 6. Christ could doe no great cure in Capernaum because of their unbelief. Neither can any ordinance of God doe him good that wants faith: no more than this Serpent ordained by God, could doe a blind Isra­elite good. If we 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 he bring not faith, they are not to him the seales of faith, Rom. 4. 11. but as seales set to blanks. If to Prayer; it must be a prayer of faith that is available, Jam. 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; he must be of the houshold of faith, else he shall be but as Judas among the Disci­ples, Gal. 6. 10. Faith must be every where diffused, to walk by faith, live by faith, and die in faith, as the Saints in former ages have done for our imitation.

[Page 307] 3. We must hold on this expectation on our Serpent, as the Israelites did till they were perfectly cured. And because we can never be perfectly cured in this life, but onely in part; we must still look up to Jesus the Author and finisher of our faith, Heb. 12. 2. till we be fully and perfectly healed. Hence it is, that the Lord will never have this Brazen Serpent taken down 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 we are here below, and enjoyned us the constant use of it all the while we 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 Sun of light Use of com­fort, in five particulars. and comfort for all the faithful.

1. The Israelite that could look to the Serpent, if his eye were never so tender, weak, or dim, yet was cured. Thou that art the weakest believer, be comforted, thy weak faith shall save thee, thy smoaking flax shall not be quenched, but cleared to farther brightnesse. Thy weak hand shall be able to receive and hold the gift of righteousnesse and eternal 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 be so much comfort in weak faith, how much is there in strong?

2. The Israelite stung never so often, if so often he did look on the Serpent, so often he was cured. Oh singular comfort! Thou that renewest thy sins 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, and so many times returnest by faith in Christ, and say, It repents me: by this looking upon [Page 308] the brazen Serpents all those wounds shall be cured. Yet with this caution. That as he had been a mad Israelite, who be­cause there was a Serpent set up to cure him, would therefore run of purpose among Serpents to be stung by them: So is he no lesse witlesse a Christian, who therefore willingly makes his sin abound, because grace hath abounded. A mad man he is, that will therefore break his head, or wound his members, because he hath a soveraign 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 sins be as red 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 sins be festered and of long continuance: Now come to the Brazen Serpent. Never was any Israelite that could look on the Ser­pent, sent away uncured: But there is ten thousand times more vertue in Jesus Christ, than in ten millions of brazen Serpents; onely look on this Serpent by the eye of faith, turn from all thy sins, and be saved.

4. The Israelites looking on the Serpent brought present cure and ease, and they went away rejoycing. If thou believest 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 keep it from sinking, as once it did Peter, Mat. 14. 29. In this is the beginning and accomplishment of thy happinesse. The converted Gaolor went away rejoycing that he and his house believed, Act. 16. 34. Now if one sight of faith in this our absence from Christ be so joyful a thing: what shall the sight 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 poyson them, but not kill them: So the believer 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 sin where is thy sting? Oh hell where is thy victory? Nay, Thanks be [Page 309] to God, who hath given us victory by our Lord Jesus 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 hurtful. Greater is the power of faith in the Lord Jesus; which though our sinnes in themselves are most venomous and poysonful stings, and such as we 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 help us, and make us better; more humble, more wise, more watchful. Thus our good God (who out of the most infinite curse of Christ his Son on the Crosse, brought forth to us the most infinite blessing which fills hea­ven and earth) doth out of our cursed sins bring forth his own 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.