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
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
religious persons when times do else not To avoid pernicious and dangerous sinnes which law revengeth as murder adultery theft but not covetousnesse not usury not swearing not uncleane lusts Herod will not part with his Herodias Ahab hath no reason to respect Micah when he prophecies evill to him 3. Trades men oppresse cosen lye deceive c because they have reason to make the best of their owne 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 weeke because they must walke diligently in their callings the sixe 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 the old Serpent what are we to doe to be cured Answ. we are to doe five things 1. We must feele our selves stung with our sinnes and confesse our selves stung for so must the Israelite before he could be cured We must feele the poyson and paine of sinne and First that this poyson hath not seated it selfe in one place but hath crept and diffused it selfe through all our parts For therefore it is called venenum quod per venas eat And as the vaynes and blood runne through every part of the body so sinne through every part of the man Secondly as poyson never rests till it come to the heart and there strikes and corrupts the fountaine of life So our sinne hath mortally wounded our very hearts and strikes at the life of grace in the soule Thirdly as poyson inflames the party with an incredible thirst having overcome naturall moysture and eaten up the spirits so sinne in the soule workes an utter defect and dryes up all waters of grace and makes the sinner insatiable in drinking up iniquity like water Fourthly as poyson not prevented brings speedy and certaine death but not without extreame paine and intolerable torture so the poyson of sinne unconquered brings certaine and eternall death attended with horrour of conscience desperate feares and torments most exquisite Thus must we labour to feele the sting of our sin in all parts far more mortall then the most venemous stings of most direfull Serpents 2. When this people felt themselves stung so deadly they come to Moses for counsell so must thou depend upon the Minister for direction as they upon Moses Never was man sensible of this sting but he would runne to the Ministers Act. 2. 37 when they were pricked in their hearts they said to Peter and the rest Men and brethren what shall we doe Act. 16. 30 the poore Jaylor being stung and sensible of his paine came trembling and humbling himselfe to Paul and Silas prisoners saying Sirs what must I doe to bee saved A conscience truely wounded will seeke to God to his word and Ministers for it knowes that God woundeth and healeth The feet of him that brings good tidings are beautifull to an humbled heart even as an experienced Physitian to a sicke party who else were sure to be lost for want of meanes What marveile if a soule truely sensible of his sting and paine can runne to Gods Ministers when a counterfeit humiliation can make as hard hearted a King as Pharaoh runne to Moses and Aaron and beg prayers of them A marveilous 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 sinne and sence of paine like a Doe shot with an arrow runne 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 runne into the house of laughter and wicked playhouses to see and heare the Lords Sampsons and worthies derided not without haynous blasphemy Others fall a building with Cain or set upon other imployments perhaps it is but an idle fancy Some runne perhaps to the Witch of Endor in the meane time send away Paul as Felix or runne against Moses and his Ministers But comfort can they have none but from God and his word had not thy word saith David beene 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 helpe a stunge Israelite he must come to Moses when hee had done all hee could All other by-comforts are worme 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 then others had they had so little sence of their sting as other have as the Israelites had never come at Moses had they not beene slung Let them be comforted in that they have gone the right way to fetch their comforts which is from God and his word and not from carnall men or councels The Lord in mercy hath brought them light out of darkenesse for pittie had it beene they had wanted the sting of affliction that hath driven them to God and to his word and servants 3. Comming to Moses wherein do they imploy them what questions move they to him Numb 21. 7. Oh their sinne troubles them which they confesse in generall we have sinned and in particular wee have spoken against the Lord and against thee and then pray him to helpe them in removing the Serpents So thou being stung when thou comest to Gods Ministers wilt be conversant in fruitfull and edifiable questions thou must be free in confession of such sinnes 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 sinnes Thou will be carefull to know how to get ease of heart and quietnesse of conscience from the paine and sting of sinne So the converts Act. 2 and so the Jaylor What shall I do to be saved The fault of many is when they have meanes of counsell and cōfort 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 then meat Questions meerely 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 Mr. 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
this is a guilt And who can deny but the corruption and poison of the soule and spirit is farre more poison full and mortall then poison of the flesh 2. Bodily leprosie is a disease of some men sinne is of all men and of all the man Bodily leprosie spreads over all parts of the body but cannot reach the soule but this spreads over the whole man the soule and all the faculties are weakened and tainted there is not a debility onely but a corruption in the understanding will conscience memory in all affections in all sences in all parts no man no part of man exempted or excepted 3. No disease is more stinking and hatefull to men then leprosie So nothing is so hatefull and abominable to God as sinne his eyes cannot abide to behold it hee will not endure it in his dearest servants no nor Angels themselves unrevenged hee esteemes the sinner as dung 4. No disease more contagious and infectious A leper must meddle with nothing unlesse hee would defile it All hee can doe is to make others uncleane by breathing touching conversing The plague of pestilence is not so infectious as the plague of leprosie so called Levit. 13. 20. infecting houses walls vessells garments Nothing is so infectious as sinne which not onely foules the person or house but heaven and earth and all creatures are subject to the vanity of it Neither can an impenitent sinner doe any thing but make himselfe and others uncleane by the filthy breath of his corrupt communication by his wicked example and conversation No leaven is so spreading no pitch so cleaving 5. Leprosie of all diseases separated the infected persons from the fellowship of all men both in civill and divine ordinances for many dayes and if they proved incurable suppose them Kings they were utterly and for ever excluded the host as Vzziah 2. King 15. 5. Neither might they come to the Temple to joine in holy things for the Temple was legally the most holy place and no polluted thing might enter into it So in our sinne unrepented we are out of the campe aliens from God Sinne shuts out of the communion of faith and Saints shuts out of the state of grace and salvation it shuts out of the Congregation of God in earth and heaven No fellowship place or reward with them 6. Of all diseases none is more painfull sorrowfull mortall or incurable and therefore they were enjoyned to put on mournfull garments seeing God had inflicted so lamentable a disease on them so hardly and seldome cured as most did cary it unto death as Gehezi and Azariah In which the Lord as in a glasse would shew us the extreme sorrowes and paines that wait on sinne unpardoned sorrows of this life and of the life to come And that we should put on mourning garments of timely sorrow and afflict our selves for our sinnes seeing wee are all poisoned with so incurable a disease as there is no hope to expect any cure in this life for every man carries the running issues of sinne to his death naturall the most to the death eternall 7. The signes and symptomes of leprosie are most correspondent to the symptoms and effects of sinne in the soule 1. As there is a debility and weaknesse of all parts because the spirits are exhausted so sinne weakens all faculties because the spirit of grace is resisted and driven out 2. There is a tumour and swelling in the flesh here a tumour and proud swelling of minde none more proud then hee who hath least cause 3. There is burning and thirst through the adust and burnt blood by melancholy whereof it ariseth here is inflammation and burning of anger of lust and thirst after the world after revenge after preferments and this insatiable as every sinne is 4. There is filthy putred matter still breaking forth most loathsomely so here from within breaks out corrupt matter of envy of hatred of goodnesse of uncleannesse in speaches and behaviour 5. There is an hoarse and weake voice here the voice so weake as it cannot pray or cannot be heard God heares not sinners for either they pray not at all or they are in their sinnes 6. There is a filthy stinking breath and therefore they must cover their lips that by their breath they might not infect others So here is a filthy breath of corrupt communication of uncleane and adulterous speaches swearing and cursing speaches lying and false speaches slanderous and uncharitable speaches and seldome doe such cover their lips being like the uncleane vessells of the Law which were ever open to the corrupting and poisoning of numbers Sect. IV. I. From the former description of legall uncleannesses note the state of Gods Church and people here upon earth subject unto many sorts of defilements and pollutions within them without them and on every hand of them by foule and uncleane creatures and persons by foule courses and actions which a godly man may not touch or tast but hee is presently defiled as hee that toucheth pitch cannot but be defiled with it Where bee they that will see no Church if they see any uncleannesse Or who say that God is in no such society where any pollution is seeing God vouchsafeth to walk among his owne people who were daily subject to so many legall and morall pollutions God might if it pleased him wholly purge his floore here upon earth but it makes more for his glory to suffer sinne and evill and to set the Saints in the middest of defilements here below 1. There must be a difference betweene this heaven and earth and that new heaven and new earth in which dwells nothing but righteousnesse for had the Saints no warre there needed no watch there could bee no victory if no seede time no harvest 2. GODS mighty power is more manifest in gathering and preserving a Church to himselfe out of sinners and among sinners and hee magnifieth his mercy both in covering and curing so great and many corruptions 3. The godly in sence of their uncleannesse are kept low in their owne eyes and watchfull of their waies and so are driven out of themselves unto Christ for righteousnesse and unto God for strength continually as privy unto their owne continuall weakenesse So to subdue presumption Paul must have a buffeter and to way-lay security comming on Israel all the Canaanites must not be subdued 4. In that they cannot expect freedome from foulenesse and uncleannesse heere below they may the rather desire and aspire to that heavenly Tabernacle into which no uncleane thing can enter Rev. 21. 27. and wish to bee translated thither where righteousnesse shall dwell yea the righteous and holy God shall dwell immediately in the midst of his Saints and all things together with themselves shall be most absolutely cleane and holy II. The Lord by so large a description of legall uncleannesse would have them and us looke more neerely and seriously upon
and take our flesh that by death he might destroy him that had the power of death 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 blood 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 goe into the broad field ver 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 then the heavens Heb. 7. 26. 3. The publication and manifestation of righteousnesse purchased by the death of Christ in the broad open field of the Church and this in the daily ministery of the Gospell Thirdly concerning the party to whom this cure must be applyed The Priest must sprinkle on him that is to be cleansed this blood seven times signifying 1. That only Christ Jesus doth sprinkle his blood on penitēt soules from whom only they must expect pardon purging from sins 2. That Christs blood must be particularly applyed to every beleever 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 blood of Christ the number of seven times perfect sprinkling he is able perfectly to save all that come unto him and needeth no other seeking of other merits to satisfie or justifie 2. To put the uncleane person in minde how hardly he parts from his foulenesse and us that it is no easie thing to be rid of sinne 3. How weakly and imperfectly our selves apply the blood 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 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 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 sicknesse but the infection and sicknesse of the soule As in Gehezi Mariam Vzziah whose bodies were so fouly infected and deformed 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 soules leprosie by sinne in that hee committeth the knowledge and discerning of this disease of leprosie to the Priests sending them to the Physitians of their soules and not to the Physitians of their bodies whom one would thinke it more specially and properly concerned This should admonish us all that if there be so much adoe to get cleane bodies cleane faces cleane skins how great our care and businesse should be to get clean soules the soile of which cleaves not to the skin onely but sticks closer to us then our skin or bones and yet wee thinke 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 carefull the Lord is to sever the cleane from uncleane for feare of generall infection Teaching 1. the Magistrate that as the Lord puts difference betweene 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 feare 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 cleane and uncleane together nay runne with the uncleane and 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 Ier. 15. 19. The Priest in the Law must pronounce him cleane that is so indeed He durst not pronounce a foule person to bee cleane nor a cleane person foule Then how dares a man that stands to judge between the Lord and his people scandalize or scorne such as endeavour most to be clean How comes it that we doe not heare drunkards adulterers theeves swearers blasphemours 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 seeme 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 betweene 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 cleane 3. Every good man must and will be glad of this separation rejoyce in that arbitrement that differenceth clean and uncleane as most savoury Wicked men can abide nothing lesse then this shedding differencing of men Whence are so many tumults Oh you are more holy then all other you are the pure ones you are all cleane c but because they have learned a trick to deceive themselves and to hide their foulenesse as they thinke 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 then for the society of Saints and beleevers II. Note in speciall 1. In that the Leper must bee 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-leafe 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 profane person he will judge thee a Leper Thou canst not sinne though never so secretly but thou art sure to be discerned and tryed 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 appeale from but must
a Minister of the Circumcision was also to receive Circumcision himselfe which was shadowed in all their Circumcisions 2. in their shedding of blood by Circumcision was represented to their eyes the shedding of Christs blood not onely in the first fruits of his bloodshed in his Circumcision which was a part of his humiliation and a parcell of the price payed for our sins but also the full powring out of all his blood in sacrifice upon the Crosse wherein the Circumcision of Christ was fully accomplished 3. was shadowed their duty also that having shed the first fruits of their blood in Circumcision in obedience to God they should be ready to shed all their blood for him whom they expected to shed all his blood for them 3. A distinguishing signe of the Jewes from all other people who were without God without Christ and they onely a chosen seed in that blessed seed in whom all their prerogatives were conferred and established 4. A demonstrative signe 1. of the naturall sinne and disease of man and therefore it was placed in the generative part to admonish Abraham and his posterity of their uncleannesse for things cleane need no Circumcision nor ablution Abraham and his seed must be led out of themselves 2. to demonstrate the cure and remedy by the Messiah to come cleansing our natures two waies 1. by bearing upon himselfe the imputation of our impurities 2. by healing them in us partly by his merit and bloody death bestowing a perfect righteousnesse upon us partly by his Spirit daily sanctifying and circumcising our hearts thus hath this Sacrament preached Christ unto us Now the observations to make it usefull I. Take notice of our owne estate to humble us both in state of nature and in state of grace I. In our nature wee are all sprung out of a corrupted seed which although we would forget yet the Lord in this Sacrament tooke care that his people should carry upon their bodies the signe of sinne and death seazing upon their whole nature In place of which comes our Baptisme presently after our birth shewing that a man in his very first frame is filthily polluted and goeth astray even from the wombe Psa. 58. 3. Whence also it is called Originall sinne 1. because it hath beene from the beginning of the world 2. because it is the originall and beginner of all sinne in us it is the first of all our sinnes 3. from our beginning even from our conception Psa. 51. I was conceived in iniquity and we from it called the children of wrath that is laid under wrath even from our childhood Eph. 2. 3. 2. After grace received see the weakenesse of our faith Abraham the father of the faithfull needeth this pledge and seale to support his weake and shaking faith Who can say my faith is strong enough which is ever imperfect in the best who know but in part and beleeve but in part Why else did the Lord appoynt the use of Sacraments to the strongest beleevers and that all their life long but to put them in minde of the weakenesse of their faith which needeth such continuall props and supports Neither is it marvell that men are so heavy to the reverent receiving of the Sacrament because they see no want no neede no benefit of faith they feele not the weakenesse of faith which would breed desire of strength and drive them to the diligent use of the meanes II. If Christ be the truth of circumcision then every Christian in the new Testament must be circumcised as necessarily as the Jewes in the old And though the ceremony and act of circumcision bee worne out yet the truth of circumcisiō as neerely belongs to us now adayes as of old it did unto them In whom wee are circumcised through the circumcision of Christ speaking of the Gentiles converted unto Christ. In which words the Apostle plainely distinguisheth between Jewish circumcision and Christian between legall circumcision and Evangelical between Moses his circumcision and Christs Here 1. What this Evangelicall circumcision is 2. the difference from Legall 3. the marks and notes of it 4. the motives This Christian Circumcision is described Col. 2. 11. to bee a putting off the sinfull body of the flesh that is in plaine termes the mortification of the body of sinnes that are in the flesh For the truth and kernell of Circumcision never stood in the cutting off a peece of skinne that was but the shell of it but in cutting off the lusts of the heart and life and parting from corruptions of nature which rebell against the Spirit And this wee have in Christ alone being as farre beyond the Circumcision of the old Testament as the truth useth to excell the type as far as Christ is beyond Moses or heaven above earth This renovation of minde was 1. signified by that Ceremony 2. promised by every Circumcised person The difference betweene this Evangelicall and that Legall Circumcision is 1. In the efficient That was appoynted by God to bee made with hands but this is a wonderfull worke without hands done by the finger of God himselfe The mortification of sinne is so honourable a worke as the hand of man and Angells cannot do it 2. In the subject That was wrought upon the seed of Abraham according to the flesh this onely upon Abrahams seed according to the faith upon beleevers and members of Christ. That upon the Jew without this upon the Jew within That upon Ismael as well as Isaac here no Ismaelite is circumcised That was Circumcision of the naturally borne and males onely of Jews onely this is of the supernaturally borne againe male or female Jew or Gentile for in Christ all are one 3. In the proper seat That was ceremoniall in the flesh this morall in the heart In that a naturall part was wounded in this the very corruption of nature That dealt with flesh in substance this with the body of flesh in quality 4. In the end In that every man was circumcised in himselfe and his blood shed to fulfill the rite of the Law in this all beleevers men and women are in Christs blood once circumcised to fulfil the rigour of the Law 5. In the effect By that the person was received into the society of Gods people according to externall profession by this the sinner is received into inward and eternall fellowship with God and into communion with Gods people 6. In the latitude or extent In that the Priest circumcised in one part of the body in this Christ our high Priest circumciseth the whole man In that one beloved part was cast away with griefe and sorrow in this the whole corruption of nature and all beloved sinnes with no lesse griefe and sorrow of heart for them 7. In the durance and continuance That was temporary but till the comming of Christ who razed the type and raised the truth but this is to continue for ever
Ierusalem for sinne and for uncleannesse Here we have Christ himselfe the true water out of the Rock who onely refresheth dry and weary soules and comforteth the fainting heart with the sweet promises flowing from the Gospell And that wee may see the excellency and benefit of this fountaine we will a little compare this Rock with the other and set the truth above the type to draw our eyes and desires after it 1. In that rocke the rocke was one thing the water another here Christ is both the rocke and water both the giver and water given 2. That rock refreshed wicked men and beasts this is bestowed upon and comforteth onely beleevers 3. That rock refreshed bodyes onely this both soules and bodies That preserved naturall life but this torrent preserves the supernaturall life of grace so as a leafe withers not nor falls from a tree of righteousnesse planted by this river of water Psa. 1. 3. 4. That rock might preserve and comfort the living but could not helpe a dead man but this quickneth the dead soule with new and heavenly life 5. The waters of that rock quenched natural thirst but this quencheth all unnaturall One drop of it tasted by Zacheus quenched all his unnaturall thirst after the world and in Paul all the thirst of revenge and furie against the Saints 6. The rock gave water twice this rock gives waters of comfort alwaies The water of that rock followed them a great while but at length were dryed up but the waters of this rock are never dried up The blood of CHRIST is alwaies running and a fresh fountaine never dry 7 The Israelites dranke of that water and were contented for a little while but by and by did thirst againe But he that drinkes of this water shall never thirst againe Ioh. 4. 14. that is miserably as they however he shall desire it still yet his very desire is his happinesse and saciety II. How we are to carry our selves to this rock and fountaine namely as Israel to that rock 1. The Israelites thirst and call for water they see and feele their need and want so we must feele our want of Christ and get a fervent desire after Christ and his graces because onely the thirsty are called Isa. 55. 1. and onely they in want see the worth of the thing wanting Now we may not thinke that every wish after Christ is this thirst for the worst can wish a part in Christ but this thirst and desire must have three conditions 1. It must be fervent and eager as Sampsons Give me water or I die Iud. 15. 18. As the chased Hart panteth after the rivers of water so doth my soule after thee Ps. 42. 1. 2. It must be faithfull We must not thirst with repining and diffidence as the Israelites but with faith and confidence This drawes vertue from Christ According to thy faith be it to thee 3. It must be constant The Israelites thirst still till they obtaine their desire so we must not content our selves with desire or to come where this water is and goe without it but we must never be content with our estate though it be never so well with us for the world till we taste the sweet comfort strength of Christ and his merits To continue thy thirst observe two rules 1. So long as God hath any grace to give or is not weary of giving thou must not be weary of thirsting begging asking 2. So long as thou wantest any grace or any measure of grace received thou must thirst still Ever be desiring one good thing after another and one measure of grace after another till thou beest compleat and then shalt thou never give over this thirst while thou livest here 2. Israel thirsty runs to the rock so in thy thirst run thou to the rock Dost thou thirst for pardon of sinne for grace of sanctification for sence of Gods love for assurance of eternall life come to this Rock for supply Art thou ready to faint in thy soule for want of grace and comfort art thou ready to sinke in sorrows feares faintings wants dangers runne to this fountaine which God hath opened for thee To move thee hereto consider 1. the rock it selfe calls thee which art thirsty which that rock could not doe Ioh. 7. 37. If any man thirst let him come to me and drinke 2. That to runne any whither else is to forsake the fountaine of living waters and dig pits that will hold no water Let Papists runne to the puddle waters of their owne merits or seek other Mediators or Intercessors say thou with the Apostles Lord thou hast the words of eternall life and whither should we goe Let others runne to humane helpes and remedies in their sorrowes to cards dice merry company let them runne to devils and witches and make them their rock Let thy heart say The Lord is my Rock and if the word were not my comfort I were sure to sinke in my trouble 3. Israel comming to the rock did not onely draw from thence but drinke heartily so we must not onely come to the place where Christ is preached but we must beleeve in him and specially apply to our selves the merit of his death For as drinking is a speciall application of water to the thirsty body so by beleeving in Christ we specially apply the waters of grace to the refreshing of the soule To beleeve is to drinke this water Ioh. 7. 38. with Ioh. 4. 14. Nothing could quench Israels thirst being bodily but water and onely faith quencheth our spirituall thirst And therefore as they to Moses we must say to Christ Lord give us faith to quench our spirituall thirst Let these motives provoke us to drinke these waters 1. As Israel was by drinking that water revived and refreshed so onely these waters from Christ quicken us with new life and coole the heat of raging and accusing consciences Every beleever hath true tranquillity of heart and joyes of the holy Ghost within him yea so plentifully doe these waters of consolation rise from the Rock that he that drinkes them is said to have the kingdome of God in him which stands in righteousnesse peace joy c. 2. What madnesse and folly is it to lay about us so eagerly for this puddle water in comparison and catching with all greedinesse at the bitter-sweet comforts of this life which prove poyson to the most and neglect the sweet and pure streames of saving waters of grace flowing from the true Rock JESUS CHRIST Wee reade what strife and contention was among the Jewes for wells of spring water and now no man will lose a dishfull of well water but he will know to whom and shall we onely not care for the water of saving grace which cost Christ so deare before he could open the well of it for us 3. When the woman of Samaria heard Christ say that he that dranke of this water should