us into our owne 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 oâ— the Spirit and to leane upon as a staffe in our weaknesse and wearinesse This staffe must not lie by us in our books but be held in our hands and hearts and bee not in our possession onely but in our daily use Hee hath no comfort of this Sacrament that hath not this staffe in his hand VI. As the Jewes in eating the Passeover must repeate and recite the memory of that great deliverance out of Aegypt 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 blood of our Paschall lambe 1 Cor. 11. 26 so often as ye shall eate this bread and drinke this cup yee shew the Lords death till he come And therefore it is very fit the word and Sacrament should goe together as the seale together with the deed and Indenture Hence those that are so devoute at the Sacrament and neglect or despise the Word are meere hypocrites and ignorants their folly is like his that makes much of a seale but teares the Indenture all to peeces which onely can convey his inheritance unto him VII As the Jewes came together to eate the whole Lambe so must wee to receive whole Christ. Quest. When do we receive whole Christ Answ. First when we reverently receive the signes appointed by Christ according to his owne institution Secondly when we receive faithfully the thing signified which is Christ and all his merits I. For the former 1. as it had beene a great sin for the Jewes to divide the Lambe 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 Drinke ye all of this 2. as the Lambe 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 eate and drank all other holy use of them out of the action of the Sacrament is Idolatrous superstitious and unlawfull 3. as it had beene a grievous sinne to reserve any of the lambe till the morning against so expresse a commandement 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 unbloody 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 lambe must be reserved but if any were left it must be burnt with fire II. Wee eate the whole lambe when with the signes we receive the thing signified which is Christ and all his merits Wee must feede upon and digest whole Christ that is bee united so straitly and undividedly to Iesus Christ as the meat which is changed into the same substance with our bodies and this by the faith of our hearts which so straitly 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 strait union then by feeding and eating seeing there cannot be a straiter union in nature then betweene the thing nourishing and nourished Quest. What may I doe thus to receive the whole lambe Answ. 1. Come hungry in sence of the want of faith and desire of supply 2. Labour to feele the sweetnesse of Christ take heed of despising this sweet Mannah Let not the hunger of the Onyons garlick and flesh pots of Aegypt thrust downe the desire of this Mannah which comes downe from heaven to which the other Mannah was not halfe so sweet 3. Thinke it not enough to eate the flesh of Christ Sacramentally if not spiritually Conceive what a fearefull delusion it is to eate the Sacrament of the flesh of Christ in the Supper and not eate the flesh of Christ by the Sacrament Thou hast beene at the Supper of the Lord but hast not tasted of his Supper CHAP. XX. The Pillar of Cloud and Fire a type OF the ordinary Sacraments of the Iewes pointing at Christ we have spoken Now of the extraordinary Of these some are answerable to the Iewes circumcision and our Baptisme as 1. the Pillar of Cloud 2. the red Sea Some to the Iewes Passeover and our Supper as 1. Mannah from Heaven 2. water out of the Rocke The ground of this distinction we have in 1 Cor. 10. 2 3 where the Apostle leads us by the hand to the distinct consideration of these Sacraments First of the Pillar of Cloud and fire under which the Fathers of the old Testament were baptised When the Lord in his wise providence appointed to lead the children of Israel for the space of forty yeares through a dry uncouth and terrible wildernesse himselfe undertooke to be their guide and for their certaine direction in their way appointed them this visible signe of his presence for their motion or station by night or by day through all their pilgrimage concerning this Cloud let us enquire 1. of the kind 2. of the difference betweene it and other clouds 3. of the use of his cloudy Pillar 4. how a type of Christ. 1. Quest. What kinde of Cloud was this Answ. Not naturall but supernaturall and miraculous yea one of the foure great miracles that the Lord continued all the while of their Iourney which was forty yeares Those foure great miracles were 1. the not swelling of their feet Deut. 8. 4. 2. their apparrells not wearing or not waxing old Deut. 8. 4. 3. the feeding of them with daily Mannah ver 3. and 16 and water out of a rock ver 15 4. this Pillar 2. Quest. Was there any difference between this and other Clouds Answ. Yes in five things 1. the matter 2. the fashion 3. the motion 4. the properties 5. the durance 1. The matter of it was not of vapours as other clouds nor apt to engender raine but framed by the Lord besides and above the ordinary course of nature 2. The fashion It kept still the figure of a Pillar whereas other clouds continually alter the
the same commandement to the young man and to the disciples of leaving all and following him it is an impossible taske to the one yet in his naturall estate but an easie yoke to the other who with the commandement receive some secret power to draw them to obedience Let the word command an angry furious naturall man to forgive his neighbour that wrongs him and blesse him that curseth him and doe good for evill and recompence love for hatred Oh this is an impossible commandement and flesh and blood cannot possibly brooke it and indeed he must be more then flesh and blood that can heare it hee must have a spirit subduing his will unto the will of God Let God speake as hee did to Abraham to a man unconverted Offer me up now not thy sonne but thy sin thy deare lusts thy Usury thy revenge swearing lying thy Herodias thy Dalilah thy darling thy pride take the knife into thy hand and with thine owne hands kill it sacrifice it let out the life blood of it Oh what grutching gainsaying rising up against the word and him by whom God commandeth Every naturall mans sin is his Isaac his childe his best beloved his joy and laughter hee cannot spare him hee cannot part with him Though the Lord bee in never so great haste and earnest they bee not so hasty as to rise up with Abraham early in the morning to offer up their sinnes a plaine evidence that as yet their nature was never changed but they are in their sinnes Rule II. In dangerous and difficult or costly commandements propp up thy faith with consideration of Gods power and truth So did Abraham in this difficult commandement when hee might have considered of a thousand strong hinderances he strengthened his faith by this Heb. 11. 19. hee considered that God was able to raise him up even from the dead whence after a sort hee received him Thus he supported his faith in that word of promise Rom. 4. 20 21. hee considered not Sarahs dead body but was fully assured that God whom hee beleeved who quickeneth the dead verse 17. who had promised was also able to doe it These two props upheld him even the full assurance of Gods truth in promises and power in performing them In duties of apparant danger the casting an eye on Gods truth and power will bring them forward else they never come on Dan. 3. 17. Our God is able to deliver us and hee will but if not c. So in the time of danger and deepe distresse cast thy selfe on the might and truth of God who quickneth the dead who can say to the dead live and they shall live In duties chargeable if thy obedience must cost thee some part or the whole of thy estate looke on Gods power and goodnesse So the Prophet to Amaziah 2. Chron. 25. 9. what shall we doe for the hundreth talents The Lord is able to give thee more then this Object But I know not whether he will Sol. Faith assures it selfe there is never any losse in obeying God It knows the way to keepe Isaac is to give up Isaac It hath a promise whosoever forsaketh house lands c. for Christ hee shall have an hundreth fold II. In both we have a notable type of our resurrection Isaac was raised the third day as from the dead but Christ indeed raised not as Isaac for himselfe but as an head for his body and members Which assureth us 1. That wee shall rise out of all pety deaths and dangers for our head is aboue water Though the billowes of afflictions inward and outward may rinse us and run over us yet they shall not drowne us because our head is aloft They may threaten and affright us but shall not drowne and destroy us we shall wade out well enough because they can never goe over our head any more 2. That we shall at the last day rise from all the death of mortality and corruption in which argument the Apostle is large to proove that because Christ the head is risen the members must also rise againe 1. Cor. 15. 12. For 1. Can or will a living and powerfull head be alwayes dismembred and sundred from the body 2. Because Christ rose not as a private person as Isaac did but as the first fruits of them that slept verse 20. 3. Because Christ in his resurrection is opposed to the first Adam verse 21 For as by the first Adam comes death on all so by the second Adam resurrection from the dead This is a sure propp and stay against all the miseries and occurrences of this life and against the bitternesse of death and horrour of the grave that we are assured of a better resurrection else were wee of all men most miserable verse 19. III. A sweet consolation God watched every motion in both these Isaacs offering how farre Abraham should goe how long to the lifting up of the knife and where he should stay and when was fit to say doe the boy no hurt So hee watched the executioners the crucifiers how farre they should proceed with Christ but stayed them from breaking his bones and kept him from seeing corruption So when Gods time and terme is come the affliction and afflicter shall goe no farther a voice at length shall come and say Stay thy hand doe him no hurt IV. Both were delivered but not till the third day the one when the knife was up the other being dead and hopelesse at least in the account of men as appeared by the words of the disciples which were going to Emmaus Hence wee learne to make this use for the strengthening of our faith Then to looke for helpe and deliverance when the case is desperate and in humane sence we are gone There is life in this comfort which assureth us of life even in death as Hos. 6. 2. After two dayes he will revive us and in the third day he will raise us up and wee shall live in his sight In all wants and extremities let Abrahams voice to Isaac comfort thee God will provide If Isaac see Abrahams sword in the one hand and fire in the other ready to deuoure him yet a little while and the sword shall bee put up and the fire shall take another object So the faithfull sonnes of Abraham seeing God the Fathers sword of justice drawne against them and the fire of his fury ready to consume them yet at length shall see by Christ the sword put up and the fire of wrath turned againe into a flame of love and grace Faith hath a cheerefull voice God will prouide Unbeleefe is full of repinings and murmurings Oh how should I be prouided for in this or that I see no meanes c. Here the difference holds which was betweene the ten spies and the two Num. 13. If thou see not the meanes for thy deliverance goe to the Mountaine there is a Ramme for Isaac hasten thy obedience and God
the Moone the Popes ridiculous claime and yet they be sonnes of God heires of heaven brethren of Christ and of the royallest blood that ever was 3. When they ride in progresse they shew their state pompe and worldly glory Great Alexander gets upon his Bucephalus Pompey triumphs upon an Elephant Anthony rides upon Lyons Aurelianus upon Harts and bucks Christ had his kingdome beene of this world could have imitated them But while he was in the world to shew that his kingdome had no similitude nor correspondency with the pomps of earthly kingdomes in his progresse hee gets on an asse and instead of a saddle of state he had poore mens clothes spread under him But when he shall shew his glory he shall ride upon the Clouds as on an horse with such attendants and majesty as all the Potentates on earth were never capable of nor shal be able to behold 6. In amplitude and absolutenesse They will be free Monarchs and commanders their will and every word of theirs must be a Law But never was any kingdome absolutely Monarchicall but Christs al earthly Kings ever held in fee of him By me Kings raigne Never any other included all kingdomes of the world in it and under it but this Never any to whom all Princes were subiect but this Never was there any of them which shall not be broken to peeces by this little stone if it stand in opposition against him Dan. 2. 45. 7. In dispensing justice 1. They must judge by evidence and proofe by the sight of their eyes and hearing of their eares but he shall not doe so Isa. 11. 3. For he shall try and discerne the reynes and secrets of all hearts and shall judge things as they be not as they seeme David judged according to the hearing of his eare rashly against Mephibosheth Christ shall not doe so 2. They can pronounce their subjects just and innocent but he can make them innocent and just communicating his owne righteousnesse to them which no Prince can doe 1. Cor. 1. 30. He is made to us righteousnesse 8. In meanes of upholding and maintaining 1. They must winne holds as David Sions for t and enlarge themselves by force of armes dint of sword multitude of souldiers But Christ sends but twelve unarmed poore men who wonne and subdued the whole world with the word onely in their mouths such a word as was the greatest enemy to the world and corrupt fashions of it This is the weapon mighty under God to cast downe holds 2. They if they want men money munition must despaire of attaining or retaining their rights But Christs kingdome being neither set up nor held up by military power shall be upheld by the invisible and secret power of the spirit If all worldly power be against it never despaire it thrives best in opposition 9. In things to be attained In them the best things are honour pleasure externall prosperity and this for a time But Christs Kingdome stands not in meat or drink but in righteousnesse peace of conscience joy in the holy Ghost in grace here and glory hereafter The wealth of Christs subject is to be rich in grace rich in good works his honour to be of the stock and linage of Christ his pleasure a patient and painfull expectation of the pleasures at Gods right hand And these being eternall the kingdome of Christ must needs be eternal now this being the glory of the kingdom of Christ we have need of faith to discerne it and a great measure of humility before wee can resolve to become subjects of it The theefe on the Crosse asking Christ to remember him in his Kingdome Augustine askes him What Royalty doest thou see Seest thou any other crowne then that of thornes any other Scepter then Iron nayles any other purple then blood any other Throne then a wooden Crosse any other gard then executioners Was there now so great faith in Israel Let our faith touch the top of this Scepter let us submit our selves to his word for the present and cast our eye beyond the present upon his second comming when wee shall see him ride upon a white horse not upon garments but upon the Clouds in power and great glory entring not Jerusalem but the stage of the whole world to render unto every man even Kings according as they have done in the flesh good or evill III. David was called and annoynted to bee King but betweene that and the installing or enjoying of his Kingdome he had many troubles doubts and feares that made him stagger and say I shall surely one day fall by the hand of Saul So was the true David Jesus Christ annoynted with the fulnesse of the Spirit and called to be King of his Church but before his installation into his Kingdome many afflictions persecutions feares yea death it selfe overtooke him for our sakes Isa. 53. Wherein he said My God why hast thou forsaken me So must it be with us who must be content to suffer before we can raigne to be crowned first with thornes as Christ was and stand with Christ on Mount Golgotha before we come to Mount Olivet see Acts 14. 22. It is so ordained by God that we should make our way through a straite to state through thornes to Roses through troubles to rest through stormes to the haven through vertue to glory through conquest to triumph through warre to peace through the Crosse to heaven And this processe God the father strictly observed with his beloved son as was necessary Luk. 24. 26. Phil. 2. 8 9 he was humbled therefore God exalted him And this is the Lords honour to honour his servants raised from the dunghill that they may know the way to glory lyes by humility IV. It was ever the lot of the Church to have in it secret and inbred enemies as David and Christ had even such as eat bread at his table and dipped in the dish and these have alwaies prooved more mischievous then open and forraigne enemies The Church ever had hypocrites and false brethren Satans spyes who professing the same Christ and religion eating bread at the same table of the Lord and making shew of friendship in the communion of Saints joyning in the hearing of the word and prayer yet watch the haunts of Gods servants to spy their weakenesse and where they lye open to advantage Every one sees they advantage not themselves but by all meanes undermine the Gospell and professors so as the silly dove of Christ can find no rest for the soale of her foot And never was the Church so wounded as in the house of her friends Cant. 1. 5. The sonnes of my mother were angry against me This being the estate of the Church to be hunted as the silly hare from one Mush to another and no where safe it must make us 1. more wary 2. desire our rest 3. love that promise Come with me from Lebanon
interest in the death of Christ as also that Christ did not onely deliver himselfe to death for us as this Ram but also giveth himselfe to feed us to eternall life Iohn 6. 55. My flesh is meate indeed 3. It must be heaved up before the Lord aud shaken too and fro every way ver 26. Signifying 1. The lifting up and heaving of Christ upon the Crosse. 2. The heaving up of our hearts in thankfulnesse to God for so great benefits 3. That the merits of Christ our true sacrifice and benefits of his death should by the preaching and publication of the Gospell be spred abroad into all corners of the world as that sacrifice was shaken every way East West North and South 4. This sacrifice must alwayes be offered up with cakes of unleavened bread tempred with oyle ver 23. Signifying 1. the most perfect purity of Christs life and doctrine without all leaven of sinne 2. That Priest and people must in service to God lay aside all leaven of maliciousnesse 3. The oyle notes the soft and loving kindnesse of God and Iesus Christ chearing and suppling the conscience by the sweet meditation of it as also how joyfully and gladly we ought to serve the Lord and with cheerefulnesse present before him all the parts of his worship Note hence as the eare hands and feete of the high Priest must be touched with blood before he attempt any part of his office so our care must be that all our parts all our actions and affections bee touched and purged with the blood of Christ. So David Psal. 51. 2. Wash me throughly Reason 2. Because sinne hath defiled the whole man all his parts all his actions all within him all without him 2. This foulenesse sticks so fast as it is no easie matter to bee cleansed Nothing in the world can fetch out this soile but the blood of Christ. Not all the water in the sea nor all the holy water in the Sea of Rome can wash away one sinne 3. All thou doest or performest depends upon the merit of this blood and dignity of this person and passion for acceptance The knowledge of thy duty must be sprinkled with this blood for that is signified by the eare The undertaking of duty by the hand The progresse and perseverance in it by the foot All must bee presented in him and by him and finde grace and acceptance If I wash thee not thou hast no part in me Qu. How may I know that the blood of Christ hath touched and purged me Ans. 1. It is not enough that Christs blood be shed but it must also be sprinkled If thou contentest not thy selfe that Christ hath died for all but seest how necessary it is to apply it to thy self 2 If thou hast an hand to lay hold on Christs blood and besprinkle thy selfe with it A man washeth his face with his hand This hand is faith which takes up the blood of Christ and applyes it to ones selfe as did Paul who dyed for me 3. If it wash the whole man within and without which no other blood could do The blood of sacrifices under the Law could not sanctifie the conscience but onely the outside Heb. 9. 9. but this can and must purge the conscience from dead workes ver 14. And under conscience is contained the whole innerman purged by the merit of his satisfying blood and by his spirit renewing our nature And for the outward man 1. If thy right eare bee touched thou hast the hearing eare rightly to heare the word of God Thou hearest to learne for to hearken is better then the fat of Rammes 2. If thy right hand be touched that thou art an active Christian not an hearer onely of the word but a doer and unto knowledge of the doctrine of faith joynest obedience of faith thou keepest the faith working as knowing that obedience is better then sacrifice thou darest not doe what seemes good to thy selfe or is right in thy owne eyes but what is rightly ruled by Gods word for that is the right hand touched 3. If thy right foot be touched that thou walkest in the right way with a right foot not making crooked pathes to thy feet but ordering thy conversation aright And all this with right ends and affections the feet of the soule laying aside all sinister ends and intentions in all thy obedience and directing all to the honour of the true Aaron and high Priest Jesus Christ. 4. If thou findest the effects of Christs blood sprinckled 1. Pacification of conscience for this blood speakes better things then Abels for us and in us for us to God by intercession in us by perswasion that the Lord looking on the blood of Christ rests wholly on it as a full satisfaction for all our sinnes for this is the end of shedding remission of sinnes Mat. 26. 28 therefore of sprinkling 2. Daily sanctification through this sprinckling 1 Pet. 1. 2. For out of the side of Christ issues water as wel as blood the one redeeming from condemnation the other froÌ„ vaine conversation the one purgeth froÌ„ the death of works the other from dead works themselves The sprinkling of this blood admits not security or idlenesse and carelesnesse nor suffers a man to sinne against this blood by impenitency unbeleefe despising of grace horrible swearing and foule lusts But makes the Christian truely noble as one now descended of the blood of Christ scorning the base and foule courses he formerly affected Find these markes and comfort thy selfe thou art sprinkled with Christs blood Thy whole course is sanctified all thy hearing all thy obedience be it never so weake in it selfe bee thy unworthinesse never so great it shall bee no barre to thine acceptance with God for every thing sprinkled with this precious blood is sweetned and accepted Sect. III. III. The third thing in the deputation of the Priest to 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 the Angelicall brightnesse of all the vertues which should shine in Jesus Christ. The Priestly garments appointed by God were tenne in number of which â—oure 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 shadow or ceremony but the substance and truth to which all
true inward Circumcision Phil. 3. 3. The Motives are 1. All outward service and Ceremony without this is rejected as preaching hearing praying fasting weeping All thy service and labour is lost if by the Spirit of God thy mind bee not renewed and faith and conversion wrought in thy heart For as the Jews being circumcised were challenged to bee uncircumcised though they had the foreskinne of the flesh cut off and had the circumcision made with hands and were so farre unworthy of Abrahamsâ—eede â—eede as that they are called Witches children seed of the whore Isai. 57. 3. and Act. 7. 51 So art thou not circumcised which art onely outwardly Rom. 2. 28. A Jew without or outward is as good a worshipper as thou 2. If we cannot say truely that now not the Jews but we are the circumcision Col. 2. 11. our persons are no better before God then an uncircumcised person in the law Therefore if thou art not thus circumcised thou art 1. an exceeding hatefull person So David of Goliah by way of reproch and contempt This uncircumcised Philistine 2. thou hast no part in the promised Messiah no more then he 3. no portion in Canaan not a foot in heaven all thy portion is in earth 4. no member of the true Church but without the Communion of Saints 5. as he was in state of death and judgement Deut. 30. 6. Ier. 4. 4 14 so thou shalt bee condemned as surely for want of a sanctified and circumcised heart as he for contemning circumcision of his flesh Col. 2. 13. Yee were dead in the uncircumcision of the flesh without the life of God in grace without hope of the life of glory CHAP. XIX The Passeover a type THe second ordinary Sacrament of the Jews lively representing Jesus Christ was the Passeover instituted Exod. 12. to be a lively type of Christ. 1. Cor. 5. 7. Christ our Passeover is sacrificed for us The name of this Sacrament hath in it the occasion for it was by God therefore instituted in memoriall of their great deliverance in Aegypt when the destroying Angel who slew all the first borne in Aegypt in one night passed over all the Israelites houses whose doores and posts were striked with the blood of the Paschall Lamb slaine and eaten in that house Wherein the godly Iews were not to fixe their eyes in that externall signe or the temporary deliverance signified but to cast their eye of faith vpon the Messiah and true Paschall Lamb by means of whom the wrath and revenge of God passeth over all those whose soules are sprinkled with his blood and who by true faith feed upon him And therefore howsoever the word Passeover hath in Scripture many significations both proper and figurative I understand by it the whole institution of God concerning the Lamb called Paschall In which we shall see Iesus Christ most lively pourtrayed before vs and that this one legall Sacrament preached not obscurely to the ancient Iews the whole doctrine of the Gospel and grace of salvation by the onely suffering of Iesus Christ. This will appeare in five things 1. In the choice of the Sacrifice 2. In the preparing of it 3. In the effusion of blood and actions about it 4. In the eating and conditions therein 5. In the fruits and use Sect. I. I. In the choice of the Sacrifice The Lord appointed it to bee a lamb or a kidd notably signifying Jesus Christ whom Iohn Baptist called the Lamb of God taking away the sinnes of the world Ioh. 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 meeknesse 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 slaine especially in the Paschall lamb In which shadowes or figures hee was not yearely onely but daily held before the eyes of beleevers and so here we consider him In this Lamb for his choice must be foure conditions 1. Condition It must bee a lamb without blemish verse 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 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 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 2. Condition It must bee a male for three reasons 1. Reason To note the excellency strength and dignity of Christ proper to that sex For although he seemed a most weak man in the state of his humiliation yet must hee 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 spoyle with the strong Isa. 53. 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 hee should bee of the more worthy sexe 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 Son of David and so to be circumcised to bee a fit Minister of Circumcision 3. reason Consider him in his office Hee was to be a King a Priest and a Prophet of his Church all which necessarily require him to be a man a male as the Lambe was We conclude therefore hence that being the head of the whole Church he must be of as worthy sexe as any of his members III. Condition The Lamb must be of a yeare old ver 5. 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 yeare old is at his state and growth and a Lambe of a yeare old is acquainted with many miseries Even so our Saviour living to the full strength of a man was a man full of sorrowes and acquainted with infirmities See Heb. 4. 15. we have not an high Priest which cannot be touched with the feeling of our infirmities but was in all things tempted like us yet without sinne IV. Condition He must be taken out of their own flockes and folds For so Moses to Pharaoh Exod. 10. 25 thou must allow us our
take heed of prophaning this precious blood 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 blood of the Testament unholy Heb. 10. 29 He cannot expresse the greatnesse of the punishment in words but leaves it to all mens mindes to consider of Quest. How may a man prophane this blood Answ. 1. By undervaluing it as Papists who thinke it insufficient to ratifie the Covenant unto them without other additions and supplies from themselves and others yea ascribe as much to the blood of Thomas Becket and other traytors as to this blood 2. To be ashamed of Christ and his sufferings The Jewes must strike the lintells of their doores with the blood 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 contemne his blood 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 blood is after a sort powred out to the mind and sences Or unpreparedly to receive the Sacrament and in the unworthinesse of a guilty conscience is to make ones selfe guilty of the blood of Christ as Pilate Iudas and the soldiers were 4. To despise and wrong the godly descended of the blood of CHRIST redeemed with the blood of CHRIST To hate the Church of God and abuse the members of Christ is to crucifie againe the sonne of God and despise the price of our purchase In that ye do it to one of these little ones ye did it to me Thou canst not draw blood of the Saints but thou sinnest against the blood of Christ. 5. To prophane it in gracelesse swearing as those branded bell-hounds that sweare commonly by wounds or blood as if this precious blood were to be engaged on every base occasion Well they carry wounds in their consciences and powre out the life blood of their soules Sect. IV. IV. In eating the Paschall Lambe Jesus Christ was typified 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 same time and in one evening must all Israell eat the Passeover 1. In the evening to signifie our estate of darkenesse 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 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 eate up one Lambe they might call in their neighbours to a competent number which might bee about a dozen as in our Saviours family to signifie 1. that the Gentiles in time by the voice of the Gospell 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 bee slaine they must be eaten in many houses so as no man must abstaine from the Passeover in paine of death signifying the speciall application of the same Christ to severall persons families and 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 bee safe wee must keepe our selves within the Church not departing from the particular house or Church in which we are to joyne to Idolatry or errors least Gods revenge overtake us as the waters overwhelmed all that were without the Arke II. The manner prescribed to all Passeovers ensuing stood in three observations 1. They must eate it with unleavened bread signifying that if we would feed on Christ our Passeover wee must purge out all old leaven and become a new lumpe 1 Cor. 5. 7. This old leaven is the fusty swelling and spreading corruption of our owne wicked nature the leaven of sinne false doctrine heresie corruption of manners sowre 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 eate the Passeover with sower herbs as sawce signifying 1. true repentance and godly sorrow of heart to bee inseperable with the true apprehender of Jesus Christ 2. that Christ and his Crosse are inseperable and that afflictions as sowre herbs are the most whole some sawce of Christianity Sowre indeed and unpleasing to the flesh but profitable 1. to prepare and provoke the appetite with more cheerefulnesse 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 bee fully fed with that sweet tree of life and that blessed Mannah in which is no sowrenesse in the kingdome of glory Rev. 2. 17. 3. They must alwaies in eating repeate and conferre of their deliverance out of Aegypt and in memory of that benefit provoke their thankfulnesse of God ver 26. 27. adding as it were to the Sacrament a word of instruction signifying 1. that we should alwaies remember the death and passion of Christ with due thankefullnesse for so great a deliverance by it if they must still speake of their temporall deliverance much more we of so great and eternall deliverance by it from the spirituall servitude of sinne death the divell and damnation 2. it shadowed herein its successor in the new Testament for the Sacrament of the Supper was therefore instituted to keepe in remembrance the death of Iesus Christ. 1 Cor. 11. 26. As often as ye shall eate this bread and drinke this cup ye shew the Lords death till he come 3. to be a rule for all Sacraments wherein it is necessary that the word be ioyned to the Element I meane the word of Institution and if it may be conveniently of exhortation that the seale may goe with the Charter as
thou refusest Christ himselfe V. We must beware of being weary of this manna The Jewes esteemed manna sweet at first and went out cheerefully 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 Wee must take heed of this ficklenesse in goodnesse which hath ever bewrayed it selfe in most forward people At the first building of the Tabernacle men brought too much but after tooke it away as fast againe Iohn was a burning and shining light 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 Angell but soone revolted from him What flocking and thronging was there after Christs doctrine and miracles that the kingdome of God suffered violence but soone they had enough of him and in short time did tumult as fast against him The like was observed in our owne land at the first falling of this manna and beginnings of the Gospell men were earnest glad joyfull forward then was a sweet time of the happy welcome of this Manna happy was hee could get his Gomer first and fullest But now what voices heare wee other then 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 Aegypt before all this preaching And whereas our fathers would have ridden far to a Sermon wee their lazie off-spring will scarce steppe over our thresholds Let us consider here for our incitement 1. how hard it is to begin well but harder to hold out and not holding out we lose all our labour 2. that manna is as sweet as ever though wee see not our owne neede which if we did see wee would be no more weary of Gods word were it daily preached then wee are of our bread we daily eate VI. We must be so far from wearinesse as that we must highly esteeme 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 keepe a pot of Manna which was preserved so long as the Temple stood for many hundred yeeres And that wee might not forget this mercy in the true manna hee 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 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 becommeth the just to be thankefull CHAP. XXIII Water out of the Rock a type THe second extraordinary Sacrament sealing up to Israel their nourishment and strength in the Covenant was the water out of the Rocke After the Lord had brought Israel through the dangerous Sea hee brings them to Elim a sweet and fruitfull place where were twelve fountaines of water and seventy Palme trees there they camped and breathed Exod. 15. 27. Not long after they must come into the dry desart of Sin where they want both bread and patience for they murmure against God and exclaime against Moses and Aaron At this time the Lord feeds their bellies and fills them with miracles of which Manna was full Thence at Gods commandement must they come unto Rephidim Exod. 17. 1. Here have they bread from heaven but no water Now contend they as fast with Moses for water as before for bread And as thirst is the more eager appetite so it ineagers their affections that Moses complaines to God they are ready to kill him God sees their rebellion and puts it up and instead of revenge of their horrible obstinacy and ingratitude satisfies their thirst as miraculously as formerly hee had done their famine and hunger Hee commands Moses to take his rod and speake to the Rock and then should issue waters in abundance to satisfie all the Campe both man and beasts and so he did Exod. 17. 6. Now wee may not thinke that this fact concerned onely Israel in the wildernesse but even all the Church and Israel of God passing through the wildernesse of this world And that for these reasons 1. The Apostle 1 Cor. 10. 4. calleth it a spirituall rocke both for being miraculous in effects and for being a type of what was to come It was both miraculous and significant and therefore called spirituall 2. The same water which they drank we also drink as in the same Chap. and ver because in the holy Supper of the Lord the matter of our spirituall drink is the same with theirs and that is the blood of Christ resembled by theirs The difference is onely in the maner of drinking 3. Including this water of the Rock the Apostle saith they are all types to admonish us and are written for vs vers 6. 11. 4. Most plainly he affirmeth vers 4 and that Rock was Christ not in substance but in signification saith Aquinas Now wee having as much to doe with Christ as they wee must farther enquire into this type 1. To parallel it with the truth by comparing them 2. By applying it in some fruitfull observations to our selves The Rock was a type of Christ three wayes 1. As it was a Rock 2. As out of it issued water 3. In the manner of obtaining I. As a Rock it elegantly typed out Jesus Christ fitly compared to a Rock in five resemblances 1. For the despicable appearance The Rock is in appearance dry and barren the most unlikely thing in all the world to afford water so as it was incredible to Moses and Aaron themselves to fetch water out of a Rock If God had commanded them to have beaten fire out of a flinty rock it had not been so unlikely but to distill water out of a flint or rock must be miraculous Even so Jesus Christ was for outward forme and appearance in the world most unlikely of all men to afford any such waters of grace and salvation Isai. 53. 2 3. hee was as a dry root without forme or beauty as an hard barren and despised rock the most abject of men the refuse of the world a worme and no man of whom when the Prophets preached they could finde none almost that would beleeve their report 2. A Rock for exaltation and advancement A Rock is a promontory lifted up above the earth Such a Rock was Christ advanced above the earth yea and the heavens advanced above all men and creatures 1. In holinesse and purity 2. In power and authority 3. In place and dignity So Ioh. 3. 31
hee that comes from heaven is above all His person is above all for God hath exalted him and given him a Name above al names Phil. 2. 9. His worke is above all that men and Angels can comprehend in power and merit His place is above all the head of the Church eminent above all men and Angels 3. A Rock for firmnesse and stability Hee is the strength of Israel on this Rock as on a sure and firme foundation the whole Church is laid and the gates of hell shall not prevaile against it Matt. 16. 18. Hence he is a Rock of defence and safety to his chosen and every wise man builds his house on this Rock 4. A Rock of scandall and offence to wicked men Rom. 9. 32. Not in himselfe and his nature for hee is a precious corner stone but accidentally and passively because men dash themselves against him as many at this day bark like doggs against the wholesome doctrine of justification by Christ without the works of the Law Many loose and formall Gospellers scorne the basenesse and meannesse of Preachers and true professours of the Gospel because their darknesse can abide no light to come neere it To all these and thousands moe Christ is a rock of scandall by their owne default 5. A Rock for waight and danger and inayoidable judgement upon his adversaries which on whomsoever it falls it crusheth him all to pieces Matt. 21. 44. If any rise against it they doe but tire and teare themselves but if this Rock rise against any man and fall upon him it breaks him to pouder Witnesse the greatest enemies of Jesus Christ which the world ever had Herod Iudas Iulian Iews Pilate as unable to rise from under his revenge as a man pasht to pieces unable to rise from under a Rock II. It was a type of Christ as it sent out water in abundance to the people of Israel ready to perish for thirst For so Jesus Christ is the onely Rock that sends from himselfe all the sweet waters of life for the salvation of his elect otherwise ready to perish eternally For explanation whereof marke 1. As from that Rock issued waters to wash and cleanse themselves and their garments so from this Rock streame waters of ablution or washing which serve to wash away both the guilt of sinne and staine of sinne For the former the precious blood of Christ streaming out of his side is the onely mundifying water in the world to wash the soule from the guilt of sinne and to scowre away all the execration of sinne from the sight of God 1. Ioh. 1. 7. the blood of Iesus Christ cleanseth us from all sinne For the latter from the same side of Christ our Rock issueth water as well as blood even the waters of regeneration called Tit. 3. 5. the washing of the new birth by the Spirit of grace and holinesse which daily cleanse the staine and filthinesse of sin Of these waters reade Ioh. 7. 38. He that beleeveth in me out of his belly shall flow riuers of water of life This hee spake of the Spirit which he would give 2. As from that rocke issued waters to coole and comfort Israel in their wearinesse and wandrings so from Jesus Christ do issue the waters of refrigeration and comfort to coole and refresh the dry and thirsty soule to allay the heat of a raging and accusing conscience and to revive with new strength the fainting soule in temptation or persecution And therefore the tryed traveller and thirsty passenger is called to these waters Mat. 11. 28 Isa. 55. 1. For nothing but sound grace from Jesus Christ can quench the tormenting thirst of an accusing or distressed conscience 3. As from that rocke streamed abundance of waters to make fruitfull that barren wildernesse wheresoever they ranne so onely from the true rock issue plentifull waters of grace to make our dry and barren hearts fruitfull in all workes of righteousnesse Isa. 44. 3 4 I will poure water upon the thirsty and floods upon the dry ground I will poure my spirit upon thy seed and my blessing upon thy buds and they shall grow as among the grasse and as willowes by the rivers of waters All this blessing of fruitfulnesse is from the Rocke See Eph 1. 4. III. In the manner of attaining this water are many sweet resemblances 1. The people might aske Moses water but Moses cannot give it It is God must give it and miraculously fetch it out of a rocke which how it should be Moses cannot conceive So men may seeke justification and to drink waters of salvatiō in themselves either by nature as Pelagians or by merit as Popish justiciaries do either in the Law of Moses as the Jews or in Evangelical Counsells as the fond votaries of the Church of Rome But no Jew can tell how to procure any water to himself neither can Moses give it By the Law of Moses no man can bee justified nor by any fond devises beyond the Law But God of his grace hath devised a way and poynted to us a rocke of living waters to supply unto us that which was impossible to Moses Law because of our infirmitie Rom. 8. 3. 2. The rocke gives water but not till it bee smitten Exod. 17. 6. so Christ the true rock must be smitten with passion he must be smitten with the wrath of his Father and made a curse for us before there can issue out of his side that bloody streame by which the thirst of beleevers can be quenched And as the rocke was smitten twice and waters gushed out both times so Christ was twice smitten first actually in himselfe secondly virtually in the saith of beleevers of all ages the faithfull before him beleeving in the rock that was to bee smitten and suffer death for sinne the faithfull after him beleeving in the rock that was smitten dead and raised already 3. It was the Rod in Moses hand that smites and breakes the rocke Even so it was the Law given by Moses hand and our transgression against it that breaks the true Rock Isa. 53. 5. Gal 3. 13. he was made a curse for us and our transgression of the Law was laid upon him that we might be freed from it And as this was the same Rod that smote the River to bring destruction on the Aegyptians and enemies of the Church so this same Law and Rod of Moses brings the curse and damnation upon all the enemies of God from whom it is not remooved by Jesus Christ. 4. The rocke was smitten but it was not so much the striking on the rock but the Lords standing upon it that gets water for Israel Exod. 17. 6. There was no vertue in the stroake but all depended on Gods commandement and precept and presence even so it is not the death of Christ nor the abundance of price and merit of his blood nor the striking on this rock before mens eyes in the ministery of the word and
Sacraments that can bring one drop of true water of comfort but by the presence and word of Gods blessing The efficacy of grace depends not on any meanes or worke wrought but it is Gods word and presence that doth all in them Ob. Then we may give up the use of all meanes and pray at home for grace Sol. Not so for meanes must be used Moses must speake to the rocke God appoints no meanes in vaine but we must not insist and dwell in them but looke beyond them to Gods blessing and successe Moses must use the Rod though a word without the rod might have done it so we must use the meanes as being tyed to them though God be not but not stick in them seeing the abuse of them may make them hurtfull not helpefull The people of Moses the Jewes strooke this rocke pearced him with thornes and speares saw with their eyes the precious fountaine opened in his side a priviledge in which they were beyond all people of the earth but partly ignorant what they did partly malicious treading this precious blood under foot not attending not beleeving the word this reall striking of this rocke was unprofitable yea and damnable unto them 5. The waters of the rock smitten followed the Israelites 1. Noting the abundance of water not only for their present supply but also for future so in Christ his blood is abundant and plentifuil redemption and consolation 2. The rock following them that is following or satisfying their desires It followed them every where where they desired followed their necessities followed their desires So Christ Jesus is to the faithfull heart all it can desire He followes them with all sweet and needfull desires He is above all that heart can thinke alwaies present with us through our wildernesse especially in most needfull times 3. It followed them in signifying the truth which was to follow It signifyed plainely that Christ was to follow it as the truth the type and so it followed them with instruction and admonition so Christ the true Rock followes the Church with instruction His whole life Ministery miracles actions passion and speeches was a reall instruction And now by his Ministery he followes us with daily directions 4. It followed them through the wildernesse even unto Canaan All the drynesse of that dry and barren wildernesse could not dry it up So the waters of grace streaming from the Rocke Jesus Christ follow the beleeving Israel of God through the wildernesse of the world to the heavenly Canaan All the persecutions and parching heats and droughts in the world can never dry it up Let all the wildernesse besides want water in Israels campe is enough Where God begins with a man in sound and saving grace here it will carry him into the land of promise True grace must end in glory Hence arise observations twofold I. In respect of God to confirme our faith in the assurance of his 1. presence 2. power 3. mercy to the Church I. His presence He that before was present in the Pillar of the cloud and fire for their safety and in the manna for their sustenance is now present in the Rocke for their satiety in their extreame thirst The presence of Christ is all in all to the Church his presence is a present supply of all wants His eye is alwaies present for although it goe over all the world yet it is alwaies fixed on the Church His eare is present they cannot call to Moses for bread or water but he heares and supplyes His hand is ever present with and for his Church and is not shortned Himselfe is ever present with his in life in death and after for good for grace and glory Onely keepe thou these conditions 1. Be with him 2 Chr. 15. 2 that is walke with him as Henoch 2. Keepe in thy waies for so long he hath promised his comfortable presence 3. Rejoyce in his presence in the presence of his spirit in the signes and meanes of his presence And then feare not want sicknesse nor to walke in the midst of the valley of the shadow of death for God is with thee Psa. 23. 4. He will also prepare a table for thee in the sight of the adversary ver 5. II. Here is a testimony of such mighty and miraculous power in God for his people that even Moses himselfe staggered and could scarce conceive a worke of such power from God Here is a worke of omnipotency in cleaving the hard rocke Psal. 78. 15. To shew 1. That he is a free worker not tied to second causes but at his pleasure can hinder alter or change the power of nature Psa. 115. 3. 2. That he can worke by contraries and out of most unlikely yea contrary meanes effect his owne pleasure Luk 1. 37 Is any thing impossible to God 3. That we should cast our eyes on this power Psa. 62. 11 Once have I heard it yea twice that power belongeth to God And hence learne 1. Not to limit the holy one that made heaven and earth of nothing 2. Faithfully to depend on this power when we see no meanes of safety or supply but all the meanes contrary For the rocke shall yeeld water rather then thou shalt want what hee seeth good for thee 3. In thy fainting and wearinesse when thy weaknesse tells thee thou art not able to goe on in this wildernesse for want of water of comfort and consolation nay art hopelesse in thy selfe or any meanes thou canst make now hope above hope Gods power is sufficient in thy weakenesse Sampson shall get both victory and water by a jaw-bone the most unlikely thing in the world for either And though this power now worketh not miracles ordinarily yet before thou that waitest on him shalt miscarrie hee will miraculously sustaine thee III. Heere is a testimony of Gods admirable mercry to his people Israel deserved to be smitten for their murmuring and rebellion but the rock is smitten for them The rock is not smitten for it selfe but for Israel In stead of a revenging power which they might have expected they find a gracious power which they could not expect Even so all maâ—kinde was to be smitten by the Law but the Rock must be smitten for us Our Rock suffered nothing for his owne sinnes who was purer in his nature and actions then all the Angels of God but all the stroke he suffered was for the Israel of God that they might draw out of this well-head waters of joy and abundant consolation The mighty power of God which we had deserved to be turned all against us is all turned to the salvation of the Church where mercy rejoyceth against judgement Thus of God From this Rock and water we are also to observe some things concerning our selves I. Wee have heere the accomplishment of that Prophecy Zach 13. 1 A fountaine is opened to the house of David and to the inhabitants of
preach that doctrine which hee had persecuted had hee consulted with flesh and blood Gal. 1. 16 What other reason can bee 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 bee so precise nor is there any wisdome to bee so forward Reason tells them they see few great men so strict and but a few despised men are so earnest 4. Hee shall never attaine heaven 1. Cor. 15. 50. Flesh and blood cannot inherit the kingdome of heaven neither doth corruption inherit incorruption By flesh and blood is meant the vitiate and corrupt estate of man or flesh and blood severed from the spirit and grace of God or the man unregenerate having onely flesh and blood So Matt. 16. 17. Blessed art thou Simon Ionas for flesh and blood hath not reveiled it unto thee but my Father So as here is not required an abolition of flesh and blood 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 Ioh. 3. 3. Except a man be borne againe he cannot see the kingdome of God The Apostle adds the reason 1. Cor. 15. â—0 Gods kingdome is incorruptible flesh and blood in it selfe is corrupted and so not capable of that kingdome Therefore to come to heaven thou must bee 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 shall we be ready to reject holy doctrine as absurd and impossible as Nichodemus did the doctrine of regeneration Why else doe most men live no other then a naturall life in the midst of so many supernaturall and divine meanes but that their reason resists the Spirits perswasions Why are many wholesome doctrines daily distasted and quarelled against by our witty men but that they think they have better reason to do as they do then any that we can bring out of Gods booke 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 naturall corruption and reason If a man were to bee led onely by reason and it were lawfull to cast off religion I would choose to bee a Papist by which doctrine it is lawfull to be every thing but a sound Christian. Therefore though some Apostats are gone from us wee need not care how many such turne Papists for such were and are their gracelesse and lawlesse courses that it were pity they should bee of any other religion then that which yeelds men so much liberty II. Pray for that eyesalve wherewith to anoint our eyes that wee may see Revel 3. 18. This eyesalve is nothing but the spirit of illumination working sound and saving knowledge in the mind by which their naturall darknesse is enlightned as eyesalve sharpens and cleares the dim sight This is proper to the regenerate that they have received the anointing which teacheth them all things that is al needfull things III. See what need we have to captivate our owne wisedome and reason being one of the highest turrets and holds in us exalted against God 2. Cor. 10. 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 downe and captivated his words are Casting downe reasonings and bringing into captivity every thought to the obedience of Christ. These reasonings and cogitations the froth of humane reason must bee resisted yea removed Thou must become a foole to be wise As a full vessell cannot hold any more and no wise man will offer to powre any thing into it if hee would not spill it So an heart filled with carnall wisedome is an uncapable vessell for the Lord to powre his wisedome into He fils the empty vessell and teacheth the humble Obey without reasoning or disputing though the commandement bee never so difficult or seeme unreasonable Abraham left his owne countrey and went hee knew not whither at Gods commandment One would have thought that this had been folly in him but that the Scripture acquits him and saith hee did it by faith Heb. 11. 8. And in a more difficult commandement hee rose early to slay his sonne not reasoning the case with himselfe nor with Sarah nor his sonne nor his servants The disciples when Christ bade them leave all and follow him did so presently Here let us consider 1. How reasoning with flesh resists the commandement 2. King 5. 12. Naaman being commanded to wash seven times in Iordan growes angry and falls into comparison of the waters of Israel and Damascus Are not Arbana Pharphar better then al the waters in Israel c. But had not his servants been wiser then hee to perswade him to so small a thing his reason had returned him without his errand The yong man that came so hastily to Christ hearing a commandement goe sell all and give to the poore went and consulted with himselfe 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 betweene God and man And therefore there is no fit Judge in divine things but the word which stands equally affected betweene God and man 3. Wee reade much of the blinde obedience of Papists in their works to their rules and Superiours of things scarce credible but that themselves have published them in writing One Masseus a Franciscan tumbled himselfe in the dust and crawled like a childe because St. Francis said they could not bee converted unlesse they were as little children Another of our Countrey called Throkmorton even in the Article of death was so dutifull to his Superiour as he would not 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 dutifull that when the Devill appeared unto him hee ranne to meet him and prayed him to sit downe in his chaire because hee was more worthy then himselfe The Jesuits 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 upon 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 hee must presently break away from her and obey him as he writes to the brethren of Lusitania