it from the spirituall servitude of sinne death the devill and damnation 2. It shadowed herein its successor in the new Testament for the Sacrament of the Supper was therefore instituted to keep in remembrance the death of Jesus Christ 1 Cor. 11. 26. As often as yee shall eat this bread and drink this cup yee shew the Lords death till he come 3. To be a rule for all Sacraments wherein it is necessary that the word be joyned to the Element I mean the word of Institution and if it may be conveniently of exhortation that the seal may goe with the Charter as even in these shadowes the Lord himself straitly enjoyned these were the Lawes prescribed for the Anniversary Passeover both in Exod. 12. 14. and Numb 9. in neither of which is any mention of any of the former Laws proper to the first Passeover The last condition in eating concerned the measure The Lambe must be whole eaten signifying 1. Our perfect communion with Christ who are as nearly united unto Christ as the meat we eat which is turned into our own substance 2. That nothing in Christ is unprofitable 3. That Christ must be received wholly without dividing of his natures or destroying any of his offices Arrius divides the Lambe in denying his Godhead Manichees impugned his humanity Neither eat the whole Lambe The Papists destroy all his Offices Whosoever deny any fundamentall Article of Religion they divide the Lambe To eat the whole Lamb is to believe whole Christ according to the rule Faith is but one yet a copulative Deny one overthrow all Hitherto served that Injunction that no part of the Lambe must be reserved till the morrow but if any remained it must be burnt with fire verse 10. The Lord in his infinite wisdome would prevent all the occasions of idolatry which is easily admitted in the reservations of holy things As in Popery what a deal of idolatry is crept into the Church by reserving superstitious relicks and especially their consecrated or conjured bread as if this condition did not condemn expresly that Popish reservation of the hoast or breaden god Add hereunto that the Jewes requiring the body of Christ on the Crosse to be taken away that night before the Sabbath Joh. 19. 31. fulfilled against their knowledge this Prophecy Nothing of the Paschall Lambe must be left till the morning Sect. V. V. The Paschall Lambe is an expresse type of Christ in respect of the fruit and use of it which is security and safety from Gods revenge ver 23. For as by the sprinkling of the bloud and eating of the flesh the Jewes were defended from the revenging Angel and the destroyer passed over the house where he espied the bloud sprinkled So the bloud of Christ applied to the conscience causeth the wrath of God to passe by those that are so sprinkled And as they could sit in the house safe and not fear the stroke of the destroyer because of the bloud sprinkled so whosoever by true faith feeds upon Jesus Christ and are died with his bloud rest secure and fear not the destruction and revenge due to wicked men Heb. 10. 22. Let us draw near with a true heart in assurance of faith sprinkled in our hearts from an evill conscience 1. As the Jewes dwelling in Egypt were in great danger of the revenging Angel who was to passe through the land So all the Israel ot God dwelling in the midst of the Egypt of the world and too too much tainted with the fashions of it have no small cause to fear the judgements and revenge of God which must pursue the sinnes of it and also to use meanes for their own safety in the night of trouble and revenge as the Israelites did Quest. What meanes Answ. The same that Israel did We must 1. Sprinkle the house of our hearts with the bloud of the Lambe Heb. 10. 22. sprinkled in our hearts c. Whosoever were sprinkled with the bloud of the Lambe were safe Was there so much power in the bloud of the type and not much more in the bloud of the truth 2. Get into the house of the Church and fellowship of the faithfull for such as are true members of the Church which is the house of Saints are secure from the plagues of wicked men Isai. 27. 3. I the Lord doe keep the vineyard I will water it every momâ—nt lest any assaile it I will keep it night and day and â—sai 37. â—8 My people shall dwell in the Tabernacle of peace and in sure dwellings and in safe resting places Noah can be safe no where in the deluge but in the Ark And out of the Church is no salvation or safety 3. Thou must abide in the house all night and goe not forth Except the Israelites abide in the house they cannot be safe except thou abidest in the ship of the Church thou canst not be safe no more than any of Noahs company if they had stepped out of the Ark. We must adhere constantly to the true Church and not forsake the fellowship or depart from it by Apostacy or revolt which brings certain shipwrack of faith Consider Heb. 10. 25. 4. Patiently wait for the morning even the bright rising and appearing of Jesus Christ the Sunne of righteousnesse coming again to our deliverance whether publikely to generall judgement or personally in speciall to our selves For he shall bring health under his wings Mal. 4. 2. II. In the whole precedent discourse is a fruitfull direction for Christians for their holy use of the Sacrament of the Supper which is come in place of the Passeover 1. As he must be circumcised that must eat the Passeover so must he be baptized that must be admitted to the Supper that is a reverent professed Christian. For holy things must not be cast to dogs Mat. 7. 6. The Word and Sacraments are childrens bread and must not be cast to dogs that is obstinate enemies scorners blasphemers to men of uncircumcised lips and eares who wilfully repell the meanes of their cleansing So much the more pity is it that all sorts of notorious evill men thrust into the presence chamber of the great King yea sit down at the Lords Table and like swine swill in his cup without controul or any rebuke in many places Open blasphemers common-drunkards scoffing Ishmaels noted adulterers obstinate sinners And where is the care to preserve the holythings of God from pollution contempt and prophanation Would a man spread a table for dogs or swine If the shadows of these holy things might not be cast to dogs is it nothing to expose to them the body and substance it self 1 Cor. 11. 30. for this cause many are weak and sick among you and many sleep 2. As the Lamb was taken in the tenth day but was not slain till the fourteenth that it might be before their eyes all the four dayes before for the helping of their meditation and due
as Christian Rechabites Jer. 35. esteem themselves strangers content themselves to dwell in tents ever ready to remove not distracting themselves in building houses or planting vineyards or seeking great things for themselves Hence was that commendable admonition of the ancient Church in the time of the Sacrament used in our Liturgy Lift up your hearts 2. We must eat the Lamb hastily hastning unto Christ the true Passeover and not insist in these Sacraments of ours which are still but as shadows of good things to come yet serving us through this our strange Countrey and speeding us into our own Canaan and Countrey and that with all expedition seeing that to be dissolved hence and to be with Christ is best of all Phil. 2. 23. 3. We must celebrate our Passeover with staves in our hands that is the doctrine of the Law and Gospel held in our hearts as a staffe to defend our selves in the right track and path of holy doctrine and holy conversation to repulse our adversaries that come out against us for it is the sword of the Spirit and to lean upon as a staffe in our weaknesse and wearinesse This staffe must not lie by us in our books but be held by us in our hands and hearts and be not in possession onely but in our daily use He hath no comfort of this Sacrament that hath not this staffe in his hand VI. As the Jewes in eating the Passeover must repeat and recite the memory of that great deliverance out of Egypt by a mighty and miraculous power so must we in our Sacrament commemorate and remember our great deliverance from hell and that spirituall Pharaoh wrought by the bloud of our Paschall lamb 1 Cor. 11. 26. so often as ye shall eat this bread and drink this cup ye shew the Lords death till he come And therefore it is very fit the Word and Sacrament should go together as the seal together with the deed and Indenture Hence those that are so devout at the Sacrament and neglect or despise the Word are meer hypocrites and ignorants their folly is like his that makes much of a seale but teares the Indenture all to pieces which onely can convey his inheritance unto him VII As the Jewes came together to eat the whole lamb so must we to receive whole Christ. Quest. When do we receive whole Christ Answ. First when we reverently receive the signes appointed by Christ according to his own institution Secondly when we receive faithfully the thing signified which is Christ and all his merits I. For the former 1. As it had been a great sinne for the Jewes to divide the lamb which God commanded to be eaten whole no lesse grievous a sinne is it in Popery to administer the bread without the cup of which Christ hath said expressely Drink ye all of this 2. As the Lamb was appointed to no other use by Moses but to be eaten so was the bread and wine in the Sacrament ordained to no other end by Christ but to be eat and drank all other holy use of them out of the action of the Sacrament is Idolatrous superstitious and unlawfull 3. As it had been a grievous sinne to reserve any of the lamb till the morning against so expresse a commandement appointing it to be wholly eaten so grievous a sinne is it to reserve the consecrated host as they foolishly call it either to boxe up or to hang up or to worship and adore it or pray unto it or carry it in procession or lift it up with both hands above the Priests head that it may be worshipped with divine and Idolatrous worship or yet if it be possible with more blasphemy to offer it upon an Altar as an unbloudy sacrifice for the sinnes of the quicke and dead which abolisheth at once the whole Priesthood of Christ. All which the Lord would prevent in this constitution that no part of the lamb must be reserved but if any were left it must be burnt with fire II. We eat the whole lamb when with the signes we receive the thing signified which is Christ and all his merits We must feed upon and digest whole Christ that is be united so straitly and undividedly to Jesus Christ as the meat which is changed into the same substance with our bodies and this by the faith of our hearts which so streightly knits us to Christ as a marriage bonde and he becomes a perfect nourishment to us unto eternall life Neither could our Lord fitlier expresse this straite union than by feeding and eating seeing there cannot be astraiter union in nature than between the thing nourishing and nourished Question What may I doe thus to receive the whole Lamb Answ. 1. Come hungry in sence of the want of faith and desire of supply 2. Labour to feele the sweetnesse of Christ take heed of despising this sweet Manna Let not the hunger of the Onyons garlick and flesh-pots of Egypt thrust down the desire of this Manna which comes down from heaven to which the other Mannah was not halfe so sweet 3. Thinke it not enough to eat the flesh of Christ Sacramentally if not spiritually Conceive what a fearfull delusion it is to eat the Sacrament of the flesh of Christ in the Supper and not eat the flesh of Christ by the Sacrament Thou hast been at the Supper of the Lord but hast not tasted of his Supper CHAP. XX. The Pillar of Cloud and Fire a type OF the ordinary Sacraments of the Jewes pointing at Christ we have spoken Now of the extraordinary Of these some are answerable to the Jewes circumcision and our Baptisme As 1. the Pillar of Cloud 2. The red Sea Some to the Jewes Passeover and our Supper As 1. Mannah from Heaven 2. Water out of the rock 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 fourty years through a drie 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 between it and other clouds 3. Of the use of this cloudy Pillar 4. How a type of Christ. 1. Quest. What kind of Cloud was this Answ. Not naturall but supernaturall and miraculous yea one of the four great miracles that the Lord continued all the while of their Journey which was fourty yeares Those four great miracles were 1. The not swelling of their feet Deut. 8. 4. 2. Their aparrells not wearing or not waxing old Deut. 8.
them as despised as himself is Alas that the wisdome of God shall be a rule onely for our judgements but reason must guide our practise 2. Ordinary hearers think they have reason to professe religion so farre as they may thrive by it and prosper in the world whose godlinesse is gain To trust God so farre as they see him in some sort else not To favour religion and religious persons when times doe else not To avoid pernicious and dangerous sinnes which law revengeth as murther adultery theft but not covetousnesse not usury not swearing not unclean lusts Herod will not part with his Herodias Ahab hath no reason to respect Micah when he prophecies evil to him 3. Tradesmen oppresse cosen lye deceive c. because they have reason to make the best of their own What reason but they may serve a Customer upon the Sabbath so they come to Church They have reason to slip all opportunities of grace all the week because they must walk diligently in their callings the six dayes Thus reason steps in and thrusts aside the practise of that which men in judgement hold not for good and necessary and like Evah still longing after forbidden fruit Thus of the second observation Sect. VI. III. Seeing all of us in this wildernesse are stung with the old Serpent what are we to doe to be cured Answ. We are to doe five things 1. We must feel our selves stung with our sinnes and confesse our selves stung for so must the Israelite before he could be cured We must feel the poyson and pain of sin and First That this poyson hath not seated it self in one place but hath crept and diffused it self through all our parts For therefore it is called venenum quod per venas eat And as the veines and bloud run through every part of the body so sin through every part of the man Secondly As poyson never rests till it come to the heart and there strikes and corrupts the fountain of life So our sin hath mortally wounded our very hearts and strikes at the life of grace in the soul. Thirdly As poyson inflames the party with an incredible thirst having overcome natural moisture and eaten up the spirits so sin in the soul workes an utter defect and dries up all waters of grace and makes the sinner insatiable in drinking up iniquity like water Fourthly As poyson not prevented brings speedy and certain death but not without extream pain and intolerable torture so the poyson of sin unconquered brings certain and eternal death attended with horrour of conscience desperate feares and torments most exquisite Thus must we labour to feel the sting of our sin in all parts farre more mortal than the most venomous stings of most direful Serpents 2. When this people felt themselves stung so deadly they come to Moses for counsel so must thou depend upon the Minister for direction as they upon Moses Never was man sensible of this sting but he would run to the Ministers Acts 2. 37. when they were pricked in their hearts they said to Peter and the rest Men and brethren what shall we doe Acts 16. 30. the poor Jaylor being stung and being sensible of his pain came trembling and humbling himself to Paul and Silas prisoners saying Sirs what must I doe te be saved A conscience truly wounded will seek to God to his Word and Ministers for it knowes that God woundeth and healeth The feet of him that brings good tidings are beautiful to an humbled heart even as an experienced Physitian to a sick party who else were sure to be lost for want of meanes What marvel if a soul truly sensible of his sting and pain can run to Gods Ministers when a counterfeit humiliation can make as hard hearted a King as Pharaoh run to Moses and Aaron and beg prayers of them A marvellous thing then that of so many thousands stung so deadly so few are sensible that so few trouble Moses or the Ministers with questions concerning their estates Some stung and guilty consciences not supported by faith in touch of sin and sence of pain like a Doe shot with an arrow run every way but the right for ease Some with Asa send to the Physitian to purge away melancholy Some with Saul send for musick esteeming soules sicknesse but a sottish lumpishnesse Some run into the house of laughter and wicked play-houses to see and hear the Lords Sampsons and Worthies derided not without haynous blasphemy Others fall a buildding with Cain or set upon other imployments perhaps it is but an idle fancy Some run perhaps to the Witch of End or in the mean time send away Paul as Felix or run against Moses and his Ministers But comfort can they have none but from God and his Word had not thy Word saith David been my comfort I had perished in my trouble All the Physitians in the world all the Musitians and Magicians put together nor any other meanes could help a stung Israelite he must come to Moses when he had done all he could All other by-comforts are worm-eaten and as cold-water to cure a dropsie or as a cold draught to cure a poyson Some few there are that come unto us who we are sure had never sought to us more than others had they had so little sence of their sting as others have as the Israelites had never come at Moses had they not been stung Let them be comforted in that they have gone the right way to fetch their comforts which is from God and his Word and not from carnal men or councels The Lord in mercy hath brought them light out of darknesse for pitty had it been they had wanted the sting of affliction that hath driven them to God and to his Word and Servants 3. Coming to Moses wherein doe they imploy them what questions move they to him Numb 21. 7. Oh their sinne troubles them which they confesse in general we have sinned and in particular we have spoken against the Lord and against thee and then pray him to help them in removing the Serpents So thou being stung when thou comest to Gods Ministers must be conversant in fruitful and edifiable questions thou must be free in confession of such sins as are the likely cause of thy trouble and intent and busie how to be rid of the Serpents and the sting and poyson of thy sins Thou will be careful to know how to get ease of heart and quietnesse of conscience from the pain and sting of sin So the converts Act. 2. and so the Jaylor What shall I doe to be saved The fault of many is when they have meanes of counsel and comfort present with them to waste their time in trifling and curious questions and impertinent to the cure of the sting of the Serpent Questions which are like Crafishes in which is more picking than meat Questions meerly idle the resolution of which helps them no whit to ease or to heaven An
understanding will conscience memory in all affections in all sences in all parts no man no part of man exempted or excepted 3. No disease is more stinking and hatefull to men than leprosie So nothing is so hatefull and abhominable to God as sinne his eyes cannot abide to behold it he will not endure it in his dearest servants no nor Angels themselves unrevenged he esteems the sinner as dung 4. No disease more contagious and infectious A leper must meddle with nothing unlesse he would defile it All he can doe is to make others unclean by breathing touching conversing The plague of pestilence is not so infectious as the plague of leprosie so called Levit. 13. 20. infecting houses walls vessells garments Nothing is so infectious as sinne which not onely foules the person or house but heaven and earth and all creatures are subject to the vanity of it Neither can an impenitent sinner doe any thing but make himselfe and others unclean by the filthy breath of his corrupt communication by his wicked example and conversation No leaven is so spreading no pitch so cleaving 5. Leaprosie of all diseases separated the infected persons from the fellowship of all men both in civill and divine ordinances for many dayes and if they proved incurable suppose them Kings they were utterly and for ever excluded the host as Uzziah 2 King 15. 5. Neither might they come to the Temple to joyne in holy things for the Temple was legally the most holy place and no polluted thing might enter into it So in our sinne unrepented we are out of the campe aliens from God Sinne shuts out of the communion of faith and Saints shuts out of the state of grace and Salvation it shuts out of the Congregation of God in earth and heaven No fellowship place or reward with them 6. Of all diseases none is more painfull sorrowfull mortall or incurable and therefore they were enjoyned to put on mournfull garments seeing God had inflicted so lamentable a disease on them so hardly and seldome cured as most did cary it unto death as Gehezi and Azariah In which the Lord as in a glasse would shew us the extream sorrowes and paines that wait on sinne unpardoned sorrowes of this life and of the life to come And that we should put on mourning garments of timely sorrow and afflict our selves for our sinnes seeing we are all poisoned with so incurable a disease as there is no hope to expect any cure in this life for every man carries the running issues of sinne to his death naturall the most to the death eternall 7. The signes and symptomes of leprosie are most correspondent to the symptomes and effects of sinne in the soul. 1. As there is a debility and weaknesse of all parts becuase the spirits are exhausted so sinne weakens all faculties because the spirit of grace is resisted and driven out 2. There is a tumour and swelling in the flesh here a tumour and proud swelling of mind none more proud than he who hath least cause 3. There is burning and thirst through the adust and burnt bloud by melancholy whereof it ariseth here is inflammation and burning of anger of lust and thirst after the world after revenge after prefermentst and this insatiable as every sinne is 4. There is filthy putred matter still breaking forth most loathsomely so here from within breaks out corrupt matter of envie of hatred of goodnesse of uncleanenesse in speeches and behaviour 5. There is an hoarse and weake voice here the voice so weake as it cannot pray or cannot be heard God heares not sinners for either they pray not at all or they are in their sinnes 6. There is a filthy stinking breath and therefore they must cover their lips that by their breath they might not infect others So here is a filhy breath of corrupt communication of uncleane and adulterous speeches swearing and cursing speeches lying and false speeches slanderous and uncharitable speeches and seldome doe such cover their lips being like the uncleane vessells of the Law which were ever open to the corrupting and poisoning of numbers Sect. IV. 1. From the former description of legall uncleannesses note the state of Gods Church and people here upon earth subject unto many sorts of defilements and pollutions within them without them and on every hand of them by foule and uncleane creatures and persons by foule courses and actions which a godly man may not touch or taste but he is presently defiled as he that toucheth pitch cannot but be defiled with it Where be they that will see no Church if they see any uncleannesse Or who say that God is in no such society where any pollution is seeing God vouchsafeeth to walk among his owne people who were daily subject to so many legall and morall pollutions God might if it pleased him wholly purge his floore here upon earth but it makes more for his glory to suffer sinne and evill and to set the Saints in the middest of defilements here below 1. There must be a difference between this heaven and earth and the new heaven and new earth in which dwells nothing but righteousnesse for had the Saints no warre there needed no watch there could be no victory if no seed time no harvest 2. Gods mighty power is more manifest in gathering and preserving a Church to himselfe out of sinners and among sinners and he magnifieth his mercy both in covering and curing so great and many corruptions 3. The godly in sence of their uncleanenesse are kept low in their owne eyes and watchfull of their own waies and so are driven out of themselves unto Christ for righteousnesse and unto God for strength continually as privy unto their own continuall weaknesse So to subdue presumption Paul must have a buffeter and to way-lay security comming on Israel all the Canaanites must not be subdued 4. In that they cannot expect freedome from foulenesse and uncleannesse here below they may the rather desire and aspire to that heavenly Tabernacle into which no uncleane thing can enter Rev. 21 27. and wish to be translated thither where righteousnesse shall dwell yea the righteous and holy God shall dwell immediately in the middest of his Saintes and all things together with themselves shall be most absolutely clean and holy II. The Lord by so large a description of legall uncleannesse would have them and us look more nearly and seriously upon our own misery by sinne both in the cause and in the effects of it The former by bringing us to the contemplation of the foulnesse of our natures and uncleannesse even in our birth and originall For howsoever men little esteem or bewaile this uncleanenesse of nature and original sin yet the Apostle better acquainted with the nature of it calls it The sinne and the sinning sinne and the sinne which dwelleth in us and compasseth us about Rom. 7. 17. Neither can a man ever be
cleannesse Sect. VIII Now followes the oblation for the uncleannesse of leprosie The cleansing of the Leper is in Lev. 14. where we read of two sorts of oblations prescribed 1. For the cleansing of him that he might come into the tent 2. After his cleansing and comming into the tent he must offer three Lambes one for a trespasse offering one for a sinne offering another for a burnt offering with a number of ceremonies about the Lambes all leading to Christ. But in this place we are onely to speak of the former concerning his cleansing Lev. 14. from ver 2. to 8. Where 1. The Leper to be cleansed must be brought to the Priest For he onely must discern and pronounce of it whether it be cured or unclean signifying that the sinner that desires to be cleansed must hasten to Jesus Christ the onely high Priest of the new Testament who onely is able to cleanse and heal our leprosie of sinne and herein is farre beyond all those types The Priest could discerne of bodily leprosie and pronounce them cleane if they were so but he could not make them clean if they were not But Jesus Christ can properly forgive sinne the soules leprosie being the healing God and onely Physitian of soules 2. The Priest must go out of the campe unto him to consider him to signifie how Jesus Christ finds us when he first comes unto us namely such as having the most loathsome leprosie running upon us have no right to the communion of Saints nor to any of the priviledges or Gods people but out-casts and aliens from God from the faith and from the common-wealth of Israel Ephes. 2. 12. 3. The Priest must first see him healed and then proceed to the exact cleansing vers 3. signifying a twofold action of Jesus Christ in the curing of the leprosie of sinne For 1. He must heal the sinner by the grace of justification and sound conversion but this is not all for there remaines a great deal to do before we can be soundly cleansed And therefore 2. he must bestow on us his spirit to work in us a daily growth and proceeding in sanctification before we can be pronounced clean 4. The Priest must prepare 1. two little live birds of the clean kind vers 4. 1. two birds to note the twofold nature of Jesus Christ his deity and humanity 2. Two little birds to note the humility and mean esteem of our Lord and Saviour Christ. 3. Two cleane birds to note the unspotted and surpassing purity of both his natures 4. Two live birds one to die and the other to live to note that Christ had one nature to die in another not subject to death As also the twofold estate of our Lord Jesus his suffering and dying estate and his glorious exalted estate 2. He must prepare Cedar wood scarlet and hysope noting as we have heard the excellent graces that Christ brings to his oblation both in regard of himselfe his Church and his Father And signifying that Christ and his graces are inseparable And teacheth that no man can think to be cleansed by the bloud of Christ that is carelesse to receive his graces which thou must as eagerly desire as himselfe 5. The use of these materialls of cleansing concern 1. the dying bird 2. The living bird 3. The party to be cleansed First concerning the dying bird 1. One of the birds must be slaine pointing at the death of Christ without which is no purging or cleansing of sinne Heb. 9. 22. But one bird onely dyed so Christ was put to death concerning the flesh 1 Pet. 3. 18. 2. It must be slaine over running water that the bloud might fall into the water The bloud falling into the water signified 1. That a fountaine of grace by the death of Christ is opened both for justification and sanctification For water and bloud here meet shadowing the streames of water and bloud issuing from the side of Christ in his passion 1 Joh. 5. 6. 2. The bird slain over running water signified the innocency of the death of Christ for though he must die yet his bloud is in pure streames as running water is 3. That this water must be running water not standing signifying that there is a continuall cock and conduit of grace overflowing from this fountaine ever runing and issuing from Christ to the refreshing of thirsty and weary soules believing in his name 4. By the falling of the bloud into running water might also be signified that the death of Christ should run into the Ministery of the Gospel as the waters from under the Sanctuary every way As Christ spake of Maries fact preparing him to his death so much more of his death it self what he hath done and suffered shall be every where preached to the worlds end 3. This water must be in an earthen vessel Not onely to signifie that Christ must sweat and powre forth in his death water and bloud according to his humane nature which for the time of his abasement was a fraile and brittle vessell subject to infirmities and contempt and in all things like unto ours onely sinne excepted but also that this blessed treasury of the Church should be retained and held in earthen vessels that is the faithfull Ministers of Christ how contemptible so ever they are in the world yet these shall carry and disperse these blessed misteries unto men as 2 Cor. 4. 7. Secondly concerning the live Sparrow The generall signification of it was Christ now alive raised from the dead who can die no more but ever liveth and sitteth at the right hand of God and that by the power of his divinity And 1. This Sparrow must be used also to the cleansing of the Leper For neither the humanity of Christ without his deity nor his deity without his humanity can cleanse or justifie the sinner Neither the life of Christ without his death nor his death without his life can availe us to righteousnesse Act. 20. 28. God shed his bloud to purchase the Church to himself 2. The Priest must dip the live bird and the Cedar and scarlet lace and hysope in the bloud of the Sparrow slaine and pure water vers 6. Signifying 1. That the deity of Christ which is impassible in it selfe can yeeld us no comfort alone had it not been joyned to an humanity subject to passion which is plainly meant by dipping the live bird in the bloud of the slaine For therefore the sonne of God must take our nature to better our nature and take our flesh that by death he might destroy him that had the power of death Heb. 2. 14. 2. The scarlet cedar and hysope must be dipped also to shew that all the graces we receive from him must be dipped in his bloud by which alone we have both accesse unto grace and acceptation into grace For by the dipping and union of this live bird and slaine we come into the grace and favour of God being united first to his
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 bloud in Circumcision in obedience to God they should be ready to shed all their bloud for him whom they expected to shed all his bloud 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 clean 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 bloudy 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 1. Take notice of our own estate to humble us both in state of nature and in state of grace 1. In our nature we are all sprung out of a corrupted seed which although we would forget yet the Lord in this Sacrament took care that his people should carry upon their bodies the signe of sinne and death seizing 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 womb Psal. 58. 3. Whence also it is called Originall sin 1. Because it hath been 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 Psal. 51. I was conceived in iniquity and we from it called the childeren of wrath that is laid under wrath even from our childhood Eph. 2. 3. 2. After grace received see the weaknesse of our faith Abraham the father of the faithfull needed this pledge and seale to support his weak and shaking faith Who can say my faith is strong enough which is ever imperfect in the best who know but in part and believe but in part Why else did the Lord appoint the use of Sacraments to the strongest believers and that all their life long but to put them in mind of the weaknesse of their faith which needeth such continuall props and supports Neither is it marvel that men are so heavy to the reverent receiving of the Sacrament because they see no want no need no benefit of faith they feel not the weaknesse 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 be worn out yet the truth of circumcision as neerly belongs to us now a dayes as of old it did unto them In whom we are circumcised through the circumcision of Christ speaking of the Gentiles converted unto Christ. In which words the Apostle plainly distinguisheth between Jewish circumcision and Christian between Legall circumcision and Evangelicall 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 tearmes 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 piece of skin that was but the shell of it but in cutting off the lusts of the heart life parting from corruptions of nature which rebell against the Spirit And this we have in Christ alone being as farre beyond the Circumcision of the old Testament as the truth useth to excell the type as farre as Christ is beyond Moses or heaven above earth This renovation of mind was 1. Signified by that Ceremony 2. Promised by every Circumcised person The difference between this Evangelicall and that Legall Circumcision is 1. In the efficient That was appointed by God to be made with hands but this is a wonderfull work without hands done by the finger of God himselfe The mortification of sinne is so honourable a work as the hand of man and Angels 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 believeres 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 born and males onely of Jewes onely this is of the supernaturally born 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 natural 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 bloud shed to fulfill the rite of the Law In this all believers men and women are in Christs bloud 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 coming of Christ who razed the type and raised the truth but this is to continue for ever till the second coming of Christ and is most perfectly finished and consummate in heaven The notes or markes to know inward circumcision attained by Christ are these 1. The party to be circumcised was presented and offered to this ordinance of God as willing and contenttd to part with his flesh and bloud in obedience to God so here thou hast begun thy circumcision if thou hast offered up thy soul body and all a
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. We have here the accomplishment of that Prophecy Zach. 13. 1. A fountain is opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleannesse Here we have Christ himself 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 Gospel And that we may see the excellency and benefit of this fountain 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 Rock the Rock was one thing the Water another here Christ is both the Rock and Water both the giver and water given 2. That Rock refreshed wicked men and beasts this is bestowed upon and comforteth onely believers 3. That Rock refreshed bodies onely this both soules and bodies That preserved natural life but this torrent preserves the supernatural life of grace so as a leaf withers not nor falls from a tree of righteousnesse planted by this River of water Psal. 1. 3. 4. That Rock might preserve and comfort the living but could not help a dead man but this quickneth the dead soul with new and heavenly life 5. The waters of that Rock quenched natural thirst but this quencheth all unnatural One drop of it tasted by Zacheus quenched all his unnatural thirst after the world and in Paul all â—he thirst of revenge and fury against the Saints 6. The Rock gave water twice this Rock gives waters of comfort alwayes The water of that Rock followed them a great while but at length were dryed up but the waters of this Rock are never dryed up The bloud of Christ is alwayes running and a fresh fountain never dry 7. The Israelites drank of that water and were contented for a little while but by and by did thirst again But he that drinkes of this water shall never thirst again Joh. 4. 14. that is miserably as they however he shall desire it still yet his very desire is his happinesse and satiety II. How we are to carry our selves to this Rock and Fountain namely as Israel to that Rock 1. The Israelites thirst and call for water they see and feel their need and want so we must feel our want of Christ and get a fervent desire after Christ and his graces because onely the thirsty are called Isai. 55. 1. and onely they in want see the worth of the thing wanting Now we may not think 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 Judg. 15. 18. As the chased Hart panteth after the rivers of water so doth my soul after thee Psal. 42. 1. 2. It must be faithful 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 obtain 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 and 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 sin for grace of sanctification for sence of Gods love for assurance of eternal life come to this Rock for supply Art thou ready to faint in thy soul for want of grace and comfort art thou ready to sink in sorrows feares faintings wants dangers run to this fountain which God hath opened for thee To move thee hereto consider 1. The Rock it self calls thee which art thirsty which that Rock could not doe Joh. 7. 37. If any man thirst let him come to me and drink 2. That to run any whither else is to forsake the fountain of living waters and dig pits that will hold no water Let Papists run to the puddle waters of their own 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 run to humane helpes and remedies in their sorrowes to cards dice merry company let them run 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 sink in my trouble 3. Israel coming to the Rock did not onely draw from thence but drink heartily so we must not onely come to the place where Christ is preached but we must believe in him and specially apply to our selves the merit of his death For as drinking is a special application of water to the thirsty body so by believing in Christ we specially apply the waters of grace to the refreshing of the soul. To believe is to drink this water Joh. 7. 38. with Joh. 4. 14. Nothing could quench Israels thirst being bodily but water and onely faith quencheth our spiritual thirst And therefore as they to Moses we must say to Christ Lord give us faith to quench our spiritual thirst Let these motives provoke us to drink 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 cool the heat of raging and accusing consciences Every believer 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