Daniel 7.8.20 c. â—ermed Rógni háaeâ—l my vaine shepheard a fugitiue from thâ— flocke vpon whose right hand and eie the sword of Gods iudgement is By reason whereof neither can his hand hold the sheep-crooke nor his eie discerne the true sheepefold This briefely of the Pectorall The fourth and last differencing tyre is a Plate made of pure golde put vppon a blew silke tape wherewithall it was tied to the fore front of the Miter in which was curiously engrauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holines to Iehouah And this was Aaron to beare on his head for taking away such sins of the people as were mingled with the sacrifices that so God might be well pleased with sacrificer and sacrifice All which shadoweth a necessitie of Messiah â—uen in our best actions First Our Aaron and Aarons head is Christ Iesus Coloss. 1.18 and That Sauiour is the head of his church who hath for signe of his regall empery Pileus capiti impositus that Bonet on his head Secondly for the sâ—cred Superscription it plainely preacheth that all Sanctitie is to be ascribed to the Lord. And that Isaiahs Seraphim in chap. 6. do testifie when as out of fierie flames thâ—y cry holy holy holy Lord God of hostes All holy art thou O sacred trinitie and vnitie and with thee dwells nothing but holinesse Thiâ—dly and whereas Aaron must by intercession remooue the Israelites staines in sacrifice it teacheth first that in all our spirituall oblâ—tions prayers preâ—chings almes c. there be blots and imperfections Not that such blots or staines be the works of â—aith or effects of God his grace in vs for that were to blaspheme God and his grace whose â—ffects are all holy as be their Cause but they be cankered blossomes of the vnregenerate part who neuer can be but filthy like th' old Adam they flow from In which respect so long as the old Adam is our crooked neighbour which will be all our life-time here we all are euer to pray for the remission of our trespasses Secondly it teacheth vs to offer no word nor worke to God but by his sonne our Mediatour and Hie-priest Christ. And this is by vision signified to S. Iohn in Reuel 8 where the prayers of the Saints are offered vp in the golden censor of the great Angell of Couenant that is Christ Iesus And S. Peter in his 1. ep 2. chap. expresseth it plainely when hee termes the faithfull an holy priesthood for offering vp spirituall sacrifices acceptable to God by Christ â—esus a doctrine right frequent in scripture For this is the Maleác habbèrith the Angel of that couenant who shall sit downe to try and fine the siluer he shall euen fine the sonnes of Leui and purifie them as gold and siluer that they may bring to the Lord in Righteousnâ—sse Thus Christ our Aaron hath perfectly put vpon him all the Iudgement iustice truth and holinesse that was shadowed in Aaron and euerie of Israels hie-hie-priests It remaineth that we by truth of faith doe put on the Lord Iesus Christ as a garment for our able standing before God in his glorious day of iudgement Lect. XXIIII THE Instalments and Garments thus spoken of it now resteth I say something of Arons Action in respect of his sacrificehood and yet thereof but a little It consisteth first in Oblation secondly in Benediction or blessing Oblation is the offering vp of some ceremoniall creature vnto God in the behoofe of the church And this is to be considered first in his offerings presented in the Holy-place or Sanctum secondly in the things which he presented in the most holy or Sanctum Sanctorum The thingâ— offred vp in the Sanctum for the Tabernacle was diuided into the Court Sanctum and Sanctum-sanctorum this Hie-priest had in common with the Minor priests but the Hie-priest still superior in such oblations And these kind of offâ—ings were Daily But an other kind of oblation peculiar to the hie-priest appertained to the sanctum-sanctorum or Most-holy into the which none might enter but the Arch-sacrificer and this only once in the yeare namely in the tenth day of their seauenth month Tishri answering to the most part of our September termed the feast of expiation Leuit. 16. In his daily sacrifice was shadowed forth that Lambe which with God was slain froÌ„ the beginning of the world euen Christ Iesus shadowed in the sacrifices of Adam Abel Sheth and so forward to the time of the lawe And from that time shadowed as in other things so specially in the Legall lambe offered euery morning and night first in the Tabernacle then afterwards in the Temple So that it may well be said of him that hee was killed all the day long yea all the worlds yeares along The Minor-priests that is the Heads of faithful families did ply the shadowing Altare with such types but Christ our Aaron he was the Head-priest and Gouernour of his holy Family who being better then the figure did not offer for his owne sinnes in that he was sinlesse but for the sinnes of his people And this in mysterie he did and doth euer for which he is termed as afore a priest according to the Order of Melâ—hi-tsedek that is an Eternall priest more perfect than that of Aaron But for offering vp himselfe Actually in that our Nature which Really is to satisfie for transgression it was to fall out in the end of the world hebrews 9.26 that is in the last Age or mysticall Day Which oblation as it was himselfe so but One and Once represented by that one day of Expiation wherein the hie-priest was to enter the Most-holy Then the which what can be saide more fully for abolishment of Romish Reall flesh-sacrifice which daily their blasphemous Priests would be thought to offer vp after that by muttering charming breathing they haue made to them the body of a false Christ begotten of Bakeâ—s bread In the generation of which false Christ the Bread is Patient in roome of the Virgin and their vnholy breath is Agent insteade of the Holy-Ghost ouer-shadowing The very repetition of which Stage-play is a sufficient confâ—tation So much briefely of Aarons oblation Aarons Benediction or Blessing it is eyther that which hee powred out vpon inferiour officers or else vpon all the people The inferiour officers were first Minorit-priests secondly Seruiceable Leuites for every Priest vnder the Law was a Leuite but not euery Leuite a priest For these officers ecclesiasâ—â—ke they were blessed of the Hie-priest in their entrance into such function together with other peculiar ceremonies For blessing the people that specially was done at the time of their publike worship as in Leuit. 9.22.23 Numb 6.22 c. the equitie of both lying in that Antient Canon Without all Contradiction the Lesser is to be blessed of the Greater By all which is liuely shadowed that Christ our high-priest is onely hee by whom Minister and people become blessed The heauenly father
of that in Melchi-tsedek a Kingly priesthood And so our Lord and great priest came not of Leuies tribe as did all the legall priesthood but of Kingâ—y Iudah as is euident hebr 7.14 15. And as this legall priesthood was onely tied to Leuies type during their ceremoniall seruice so not euery Leuite offred this sacrifice but such sufficient-ones onely as were of Leuies sonne Kohath As for the two yonger houses Gershom and Merari they were shut from the Altar and employed in inferiour places and seruiceâ— Numb 3. and 4. Wherein though darkely might be represented Christ the elder brother in whom the sacrifice satisfactory rested together with his two yonger brethren for we are all so called to be priests Reuel 16. Pet. 2.9 Rom. 22.1 namely Minister and Lay-man who are employed in inferiour seruices subordinate to Christ Iesus our hie-priest Which priesthood of ours consisting in offring vppe our selues a reasonable sacrifice is as farre differing from that of Christs as Gershoms and Meraris from that of Kohath Gershom and Merari with Israel were called a Kingdome of Priests as now all Christians are termed to the same God Kings and Priests but as he was To die the death whatsoeuer hee was that touched the arke with Vzzah though a Leuite but not of Kohath and Aaron so whatsoeuer he amongst Christians that shall vsurpe vpon Christs sacrifice or with Apostate Papisme encroâ—h on his office they stand condemned of high treason conspired against the Lord and his Annointed for Mâ—ssiah is the Sacrificer absolute hauing trod the wine-presse alone They and wee are but Sâ—crificers Respectiue so termed in respect of conforming our selues vnto him who hath beene so sufficient for vs as members not vn-naturall must needes conforme themselues to their head This generally of the Office shadowing and shadowed now to the three particulars before specified his Enstalment his Garments his Action For his Enstalment first Moses bearing the person of God he causeth Aaron and his Sonnes for he was to haue them ioyned therein to come from amongst the people assembled in whose presence he declareth Iehouahs wil touching Aaron and his sonnes for sâ—crifice-hood Secondly Moses wâ—sheth them with water Thirdly he putteth on them the prescribed ceremoniall garments Fourthly he filleth their hands with oblâ—tions frumentall and animall shaking them before the Lord and then offering them according to the ceremonie prescribed putting of the blood on their right eare on the thumbe of their right hand and on the great toe of their right foote annoynting them with the sacred oyle Fiftly they feasted at the Tabernacles dore with the consecrated bread and flâ—sh Sixtly they were to watch seauen dâ—yes aâ—d seauen nights at the tabernacles dore for that was the time of their consecration as they would avoyde to haue sodaine death inflicted from heauen vpon them All his installment according to ceremoniall appearance it was passing glorious and notablie shadowed forth the super-excelling installment of Messiah to the worke of Redemption Did not Aaron take this office vnto him but was he caled of God thereto So neither did Christ take this honour to be made the hie-priest but he that said vnto him Thou art my Son this day I begot thee euen he gaue it him And being consecrated was made the Author of eternall saluation vnto all them that obay him and is called of God an high priest after the order of Melchi-tsedek Only where the Leuiticall priesthood had Co assistants in that sacâ—ifice Christ Iesus had no helpe for looking about as Isaiahâ—aith â—aith if there were any to helpe him loe there were none and so his owne at me sustained him Assistants he had in the Gospels publication namely his Apostles Euangelists and Prophets but in the worke of our absolute redemption he had no fellow which further was shadowed forth in the Hie-preist who only might enter into the Sanctum sanctorum for making attonement For Moses his washing them that shadowed the immaculate and vnspotted estate of Iesus For such an hie-priest it besemed vs to haue as is holy harmeles vndefiled seperate from sinners hebr 7.26 The annoynting them with such sauoury oile it shadâ—wed the Holy Spirit with his sauory operations by vertue whereof euery thing in him was to his fathers nosâ—thrills redolent The blood sprinkling oblations burning did fore-type the sufferings of our hie-priest for without his blood was no purgation That feasting at the Tabernacles dore it shadowed with what cheerfulnes our Messiah came to do his fathers wil. As for the seuen dayes and their nights they so continued it well resembleth our Sauiors consecration for this busines to the whole seuen ages of the world for he is the Lamb slaine from the beginning of the world Christ ' yesterday to day the same for euer This instalment was preached in Paradise belieued of Adam shadowed in his Abels sacrifice and so continued almost 4000 yeares what time he appeared in our nature for effecting of that amongst men which otherwise to his father was from the beginning in Act seeing with God there is no time past or to come but all things present This breifely of the installment into office Lect. XXII FOr the Garments of his office they are numbred Eight first A breast plate secondly An Ephod thirdly A Robe fourthly A broydered Coate fiftly A Miter sixtly A Girdle seauenthly A plate of pure Golde and lastly linnen Breeches With these eight was Aaron clothed what time he was to exercise his Arch-function Of the which erant quatuor vt annotaâ—it Beda minoris ordinis sacerdoâ—ibus concessa foure of these eight were grantâ—d to Priestes of the lower order namely the breches the broidered coate vnworthily turned a strait linnen in the old latine as Arias and Pagnine haue obserued then the Girdle and Miter And if the Mâ—tter and forme of this sacred attire be considered O howe truly Pontificall were they But thereof only a taste Their Coates their mitred ornaments and breeches were made of pure-fine linnen termed Bisse So were their girdles but perfected vp also with blew silke and purple scarlet and needle-worke But for the other garments wherin the Minor-priests had no interest there behold more The Robe called of the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a garment to the foot such a one as our Sauiour is represâ—nted in Reuel 1.13 it was to be altogither of blew silke and the hole for the head of wouen worke strong as the coller of an Habergeon Vpon the skirts whereof were tached Golden-bells and Pomegranates The number of whch Bels and the Pomegranâ—ts must be no lâ—sse are of Clemens Alexandrine sâ—d to be 166 but Beda affirmes them to be but 72. from the testimonie of Iosephus the Priest in his Antiquities For my part I rest where the scripture resteth It affirmeth nothing of the number nor will I. The Ephod a shorter garment drawne ouer the Robe it was made of Golde and blew silke and
purple and scarlet and fine twined linnen of broyderie vpon the twoo shoulders whereof were couched two Onix stones hauing sixe of Israels sonnes names grauen in the one and sixe in the other The Breast-plate of iudgement couched vpon the Ephod and very short it had the same stuffe as had the Ephod but coupled to with gold chaines fastned in gold rings In whose Square were couched twelue precious stones euery of these gemmes hauing engrauen one of the names of the Tribes of Israel But within this Breast-plate was put the Vrim and Thummim two things not expressed in scripture what they be nor can any Iew affirme indeed what they were Nay as onely they were of God giuen to Moses so to be inserted so is it not probable that euer any but Moses did see or know them And which is more after they were once lost and in Esraes time the Priest had them not Esr. 2.63 it neuer appeareth they were had againe The Angel bid Manoah not enquire after his name which was Secret and the scriptures concealing what Vrim and Thummim was I leaue it as a Secret The Plate for the Hie-priests miter was of pure gold tied to with a blew silke lace euen to the front of the Miter wherein according to art was grauen HOLINES TO IEHOVAH Thus was Aarons body adorned and so was his head decked all these tirings by reason of their mysterie precisely of the Lord called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bigedé Kâ—dèsh Garments of holinesse Exod. 28.2.4 garments for his consecration and yet all but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shadow of good things to come namely in Christ Iesus the hie-Hie-priest of our profession For the foure tyrings of Aaron which hee had in common with the minor-pâ—iesthood wee may behold in them the pure innocencie of Iesus more white than linnen more spiritually fine than Bâ—sse Which Righteousnesse of his imputed to his church is called Reuel 19.8 pure fine linnen and shining euen the Righteousnesse of the Saints If Salomon cast his eyes to this no maruell though he saide At all times let thy garments be white for no such occasion of triumph as to waâ—ke purely hauing the bright shining puritie of Iesus put vpon vs for that is to be cloathed with Christ as the Woman in Reuel 12. is cloathed with the Sunne More particularly the Broydered coate may represent that Iustice which he puts on as an habergeon The breeches well represent his Puritie couering the shame of our nature The Girdle of his â—oynes and reines is expounded of the Euangelicall Prophet to be Iustice and faithfulnesse The Miter cloased about below but open aboue point-wise to heauen-ward it wel might shadow that saluation which he brought from heauen for mankinde below We the Body that is saued he the Head that saueth vs. And hitherto the Apostle leadeth vs when hee wills vs to take to our selues the helmet of Saluation which is no other than our head Christ as Simeon well vrgeth when he saith Mine eyes haue seene my saluation The inferiour Priest did thus in his garments represent Christ with his graces whereby we stand and are saued But to take a little view of the other foure garnishings which were proper to the Hie-priest it shal be to survay a more plenarie shadow of all things The foure tyrings absolute to Aaron and the Greatâ—sacrificer in succession vnto him be these first the side Robe secondly the Ephod thirdly the Brestplate lastly the Golden plate For the Robe consider his heauen-blewe or hyacinth colour and what can one behold therein but glory or heauenly maiestie such as is represented to Iohn in Reuel 1.13 where our great Hie-priest standeth amidst the Churches clothed with Maiestie as with a state-garment As Iohn see him we should all see him in the spirit of our Minde namely to be clothed with Maiestie and renowne no more knowing Christ according to the flesh but according to his glorious immortalitie from the abolishment of corruption in all his mysticall members for to them it is finally appointed that dishonour corruption and immortalitie shal be put off that so they may be inuested with mortalitie vncorruption and glory For as we haue borne the image of the earthly Adam so shal we beare the image of the heauenly 1. Corinthians 15 49. In the Bels and Pomegranats circuiting the skirts of this garment much may thereof be spoken and all according to the analogie of faith Whereof now onely this In the golden bells making a golden sound as Aaron went in and out not onely is represented Prayer which powerfully was offered vp of Iesus but also and that more properly Sonitus verbi the sound of the word Messiah himselfe was the Word of the Father by which Word the worlds were made But the Bels here shadow not that vncreate word but that Creature-word which our great Messiah hath sounded in the eares of his people Which word should be deare vnto vs euen as the fringe of our garment placed about our seete for directing strâ—ight steps accordingly Yea it shadow-wise preacheth that we must sound well to others for their direction also in holy duety Specially the Ministers of God must vâ—ter this golden sound Iram bene inquit Beda contra se occultiiudicis exigit si sine praeaicationis sonitu incedâ—t hee pâ—ouoketh the anger of God against him who insisteth not in the sound of preaching Nor is it sâ—fficient to pray or preach except it may be vndeâ—stood of Gods people for if the trumpet giue an vncertaine sound who shall prepare himsâ—lâ—e vnto battelâ— except â—aith the Apostle ye vâ—ter words that haue signification how shall it be vnderstood what is spoken for yee shall speake in the ayre As Christ rung this bell before vs so wee are to ring it vnto others specially that peale whereby people may take knowledge of Messiah gone into the Holy of holies euen into the very heauens to appeare now in the sight of God for vs. For the Pomeâ—granets consider their composition they were made of blew silke and purple scarlet Not to meddle with Iâ—sephus no not with some christians their elementall conceits grounded here vpon colours it is certaine that by these pomegranats a most excellent fruite is shadowed forth good workes and by these dainty colours is intimatâ—d the Beautie and comelinâ—sse of good workes It is a frequent vse of scripture to compare Mankinde to a tree and his actions to tree-fruites and as such fruitâ—s are commaunded so aâ—e they of the Holy-ghost commended for beauteous Instance it but with one particular That loue which causeth brethren to dwell together in vnitie is it not commended for Tób and Nágnim comely and amiable pâ—al 133.1 Yea good workes are the beautie of mankind Which as they abounded in Messiah so neither can be lacking in his members Was it the Leuiticall posie A Bell and a Pomeâ—granat A Bel and a Pome-granat Let it also be
building the Church till all the elect of Iew and Gentile be come into one body but that is not yet atchieued as yet therefore that twofold ministrie is to be vsed yea not to cease till adding to the Church cease And that I hope will not be till the whole world be summoned to iudgement by fire Secondly it may appeare in the commission giuen to the Apostles in Math. 28.19 20. Goe forth to all Nations Preaching and Baptizing and loe I am with you vnto the end of the world Word and sacraments is the substance of their commission but they vntied to any one people In thiâ— worke some must succeede seeing hee promiseth his presence for euer They were not to liue for euer therefore some other to the worlds end must succeede in the word and sacraments who also shall not be tied to any one particular people Thirdly the Apostle Paul chargeth Timothie the Euangelist to keepe the commandement without spot and vnrebukeable vntill the appearing of our Lord Iesus Christ but Timothie was not to liue so long therefore the Apostle in the Euangelists person doth charge such as should succeede in that ministration Fourthly when our Sauiour telleth vs of false prophets that shall come like wolues in sheepes clothing that is with a deuouring doctrine couered with Christian conuersation he doth not say we shall know them by the name of Prophet for that should agree to ministers of his owne sending but by their fruite that is these that were true disciples of Christ should know them by the fruite of their lips namely by their ministrie scattering from Christ. Otherwise they should vsurpe both the conuersation of Christs sheepe and also the terme Prophet which pertained to his owne ministrie And in referring them onely to their ministeriall fruite and not also to the Churches testimonie from whence they coâ—e hee closely intimates that some should be such true prophets sent forth by him bringing no testimoniall from men whom notwithstanding his disciples should acknowledge for their worke sake And vnto workes of diuine redemption Christ did send the Iewes for proofe of his being the Messiah much more may a true Prophet be so acknowledged by his worke of Gathering to Christ. The scriptures so do plainely teach that the ministerie of Apostles Euangelists and Prophets is a ministerie continued to the worlds end The same that were the ancient for substance of ministration the difference onely consisting in some forme of externall calling or other extraordinary qualification Which by the way doth conuince such of notâ—ble ignorance as referre their principall triall of ministers to some outward forme of calling Next to the Scriptures let vs heare the voice of sundry Ministers of the Church who had receiued of God to be faithfull Ignatius most ancient teacheth the Magnesians how the Preâ—byters or Priests were Loco Senatus Apostolici in place of the Apostolicall Senaâ—e And vnto the Trallians hee affirmeth the Church presbyters to be the Session and con-ioyned company of Apostles euen as the chiefest Presbyter represented the person of Christ in their holy session And Cyprian succeeding in another age doth teach the Deacons to be the more submisse vnto the Priests why quoniam Apostolos id est Episcopos Praepositos dominus elegit c. because the Lord Iesus himselfe did elect the Apostles that is the Episcops and Ouer-seers Whereas the Deacons after Christs ascention were but chosen of the Apostles for being ministers vnto them And in this path haue successors still walked affirming the keyes giuen to the Apostles to be now in the hands of the Presbyters All of them clayming authoritie for preaching the word and administring the sacraments from the Apostles Mandate in Math. 28.19 Now if the Ministers alotted vnto their particular Church do succeede the Apostles because of their ministeriall word one and the same with the Apstles how much more are these like to the Apostles who besides the matter of ministration which is word and sacrament haue also a libertie to preach whersoeuer Such were the 70. dispersed amongst the nations and such were these of whome Eusebius maketh mention who saith he in Pantaenus time did trauell to and froe for promouing and planting the caelestiall word with diuine zeale after the manner of the Apostles whome there he termâ—th Euangeilists But let vs heare some of our Moderne writers and that of speciall good report in the Church Martin Bucer boldly affirmeth that we haue yet Apostles stirred vp although not so sent and qualified with like excellencie as at first And in such sence William Tindall is called an Apostle of England and Knox of Scotland But of maister Caluin all such are termed sometimes Euangelists sometimes Prophets Why Because such succede the one so well as the other in the same worke of gathering out of confusion into order Peter Martyr speaking of such as God so hath stirred vp in this last age he saith first that Ordination is not to be expected in such seeing it is not to be had And secondly that A calling from God is not lacking to such a one whenas he is bound by precept to doe that he doeth that is to preach the trueth of Christ according to that measure receiued These saith Caluin that in this age haue held forth the Torch vnto vs that thereby wee might from dayly errour returne into the way that they haue beene holy Prophets of God the excellent yea diuine manifestation of their ministerie vttered forth that doth witnesse the same To benefite the Church thus they were neuer called of wolues who burned with madnesse after deuouâ—ing and destroying it To heale therefore this incurable euill specially when vsuall remedies failed it behooued them to be sent of God his hand for bringing helpe whom the world would willingly haue hindered And this hee well noteth to haue been signified by the Prophets which in the old testament are promised to be râ—ised vp for seeking vp the sheep that were scattered in every mountaine The Lord promiseth not to stirre vp a Priest for that was not his office being a minister standing to the temple but a Prophet for his calling was to call Priest and peopleâ— to Order And this selfe same doctrine did our Wicliffe teach aboue two hundred yeares since as appeareth in his Articles discussed in the Councell of Constance Nor see I what the Apostle meaneth in Ephes. 3.5 where he saith The Gospel is in another sorte now reuealed to the Apostles and Prophets except by Pâ—ophets he vnderstand that ministerie which ay succeedâ—th the Apostles Whereas some take the prophets in Ephes. 4.11 to be onely such as had the gift ofspâ—ciall fore-telling things they not onely haue the 1. Cor. 14. wholy against them where the new testaments prophets are largely declared to be onely such as waited on expounding and applying the scriptures but also these writers against them Ambrose Ierom Brunâ— Lombard Aquinas all on the
eyther healed or saued Act. 4.9.10.12 So we must thinke of his insufficiencie and of our owne impotencie And the succour we receiue from him must teach vs to succour and sustaine one another Which caused the Apostle to exhort thus Beare yee one anothers burden and so fulfill the Law of Christ Galat. 6.2 Not looking euery man on his owne things but euery man also on the things of other men Which notably manifests the impietie of our age where ordinarily people look that others should sustaine them but they make no conscience of sustaining others Instead of vpholding their weake brethren with the Hart and Hinde they will labour rather to withdraw their shoulder in the time of surging affliction that so their fellowe-members may sinke and be drowned amidst their temptation Fiftly Their simplicitie in being ouer-reached by the huntsman during the time they attend melodie it putteth vs in minde of a double simplicitie in the Ministers and members of Christ Iesus and that in a double sorte abused of the wicked The first simplicitie is naturall the second spirituall By the naturall simplicitie they are carried many times to harken after the delights of this life Euen then the wicked world is readiest to smite them through yea Satan himselfe to snare them For while the spirituall hinde listneth to the diuell to the world and the fleshes Musicke then Satan lets his arrowes flie piercing Iudah galling Dauid snaring Salomon By the spirituall simplicitie they are carried to listen vnto heauens harmonie to be lifted vp in the spirite aboue the flesh and to mount into heauen by the wings of prayer This melodie is not as the former from an euill but from the good spirite of God But at such time of spirituall delight Satan is ready to pull the eye of Dauid downe vpon Bathsheba no lesse prest to buffet Paul and to gall him in the flesh Euen as the head Hinde Iesus was then most subtilly assaulted by the diuells armie whenas in the Garden he was praying seriously euen in the mount of Oliues contemplating diuinely In some measure all the members of Christ Iesus are adapted to the Roes and Hindes of the field specially his ministers but principally such of them as haue beene and are the Gathering ministerie ministers appointed to trauase the Catholike field of Iesus Which latter paineful mounting spirited ministerie are the sacred witnesses of the diuine allegeance whereto the proselites of the Iewes are sworne of the Christian Gentiles Sworne they are not to disturbe Messiah no not to stirre him vp till he please While thus they be charged to looke to their allegeance the Gentile Church is couched betweene his louing armes and sweetely passeth her time in sacred contemplation And with these their mutuall dilections the second part is finished The end of the second part THE THIRD PART of Salomon his Song of Songs Expounded and Applied By Henoch Clapham Esaiah 5.1 I will now sing to my Beloued the Song of my Beloued touching his Vine-yard Printed at London by Valentine Sims for Edmund Mutton dwelling in Pater-noster-Row at the signe of the Huntes-man 1603. ¶ To the Right Honourable Edmund Lord Sheffeild Knight of the Honourable order of the Garter c. I Doubt not Right Honourable but you well vnderstand the Romanists Equiuocations for so their false-packing is of some Secular Priests termed in print not making conscience many schollers of them how deepely they lie so it may bring present aduantage Yea an oth is nothing with such hauing their Match-diuell euasions as sometimes had their Obseruant Frier Forest. Who comming to be burnt for teaching people in secret how king Henry was not head of the Church in his dominions and then put in minde how he had taken an oth to the contrary he answered that hee tooke the oth with his outward man that his inward-man neuer consented These fellowes are like to one of whom Cicero writeth who hauing taken truce with his enemy for thirtie dayes did in the night season inuade his enemies land saying that The truce was taken for dayes not for nights Hence it groweth they will tell plaine people how Christ saide Masse and so the Apostles after as if that Masse indigestaque moles heape of riffe-raffe were not onely so ancient but had also Christ for the Authour But a Scholler can send them to their Infinite-booke containing eight and twenty huge Volumes dedicated to their Pope Greg. the thirteene comprising Tracts vtriusque juris gathered by Francis Zilettus where their Record runnes thus A Petro vltra c. Besides other Institutes we haue from Peter a part of the ordained Masse For after the consecration introduced of Christ he vsed which our Priests now vse that prayer Pater noster But Celestine gaue the Masses Introit Gregor found out the Kyrie eleyson Thelophorus the Gloria in excelsis deo The Collations were inuented by Gelasius the first and the Epistle and Ghospel were added to the Masse by Ierome The Alelujah was taken out of the Church of Ierushalem and the Creede from the Nicen councell Pelagius found out the Commemoration of the dead and Leo the third introduced Frankinsence We haue the kissing of the Pax from Innocentius the first but the singing of Agnus Dei was instituted by Sergius c. As thus they make their Masses beginning more Antient then it is by their owne Record so the same was as appeareth a long time raking into one Not a few hundred yeares was that Beggers cloke patched togither They will make a publike brag of their Papall succession and yet know that it is vndefined who succeeded Peter Some of them saying Linus some Clemens and some they know not what Wherewith we can put them in minde how a great sort of their Popes were sonnes begotten by Subdeacons Deacons Priests Who by an ordinance of their Apostaticall Church must needes be Bastards and so in their vnderstanding of Deu. 23.2 they must haue beene vncapable of all Ecclesiasticall function specially of Popeship Though Parentall vices must not be imputed to Children for thereby they would euade abusing Augustine therein yet Children in ciuill policie haue beene by lawe diuine and humane disinherited and made vncapable of many externall priuiledges by reason of Parents vices And by this rule it is that our late malcontented Seculars assuming Ro. Parsons the Iesuite to be a Bastard do vrge his incapabilitie of Church-function If such in the censure of their owne lawes haue beene the Succeeders a Dozen whereof Doctor Barnes from their owne writings hath produced how then not to touch their many Papall schismes can they prooue their bragged succession Herewithall we may put them in minde of Pope Ioane who brought forth her Babie in the open-streete betweene Theatrum Colossae and S. Clements Church whereof arose their tenne Pees Penes portam Petri Pauli peperit Papa pater patriae paruum puerum Graced as Chronica compendiosa vttereth
for a perfect Iudge thus he shall not Iudge after the sight of his eyes neither reproue by the hearing of his eare that is he would not iudge by vncertaine coniectures shadowes and glimpsies These that in cases of vndoing a person will be peremptory and resolute vpon vnsufficient triall for the lawe forbiddeth such indgement vpon one witnes the receipt of an accusation against an Elder vnder two or three witnesses they therein shew themselues rather foxes then imitators of Iesus The foxes will not aduenture their owne life but where they thinke all sure but eâ—sily they will determine the spoile of others vpon a glimpse of the first eare without first lending the second eare to the Accused The last thing I note more particularly fitting the present text is this Vulpes amare vineas that Foxes loues grapes Ironically we say of a man the foxe loueth no grapes when we meane hee seemeth not to loue a thing which he cannot get like to a subtile foxe which passeth by the grapes vntouching them whom hee seeth to be vnderpropped beyond his reach but yet by learing one may know he loues them The vine as before and afterward oft doth mystically implie the Church and here the church of the Gentiles The vine considered here in her first grape doth intimate the spring of tender Christians bringing forth their fiâ—st fruites to the glory of God the planter And these foxes doe so affect the Churches fruites as it is meate and drinke to them to chop them vp and deuour them These foxes forsooth haue no purpose to teare the Lords vine to deuoure the blossomes but by their learing aside wee knowe well their nature They couâ—t the spoile of Zion that so as foxes they may runne vpon it that there they foxes may haue holes where the Sonne of man may not haue whereon to lodge his head Of which two lâ—gged foxes some be Ciuil some Ecclesiasticall some Mixt. A Ciuil fox was Herod and all the Ciuil gouernors and people represented by that Satannicall dragon in Reuel 12. who watched to crop vp the womans fruite at the first appearance For the diuell did that by his mysticall body died with red as thirsting after blood Ecclesiasticall foxes be such Church-men and lewde Prophets as Balaam who for pleasing a great man did teach how Israel might sinne for prouoking their God to destroy them And such were Shemajah and Noaajah who were contented to be hired of Tobiah and Sanballat for fearing good Nehemiah from the worke of the Lord. And such were the Priests and Scribes of Iudeah who laboured to choke the Gospel in the first seeding The Mixt foxe is such a one as is both Ciuil and Ecclesiasticall and of this nature is euery apostaticall Pope vsurping both swords the temporall sword ouer all Princes the spirituall sword ouer all Churches In the Clementine Constitutions hee is called Stupor Mundi The Astonishment of the world and indeede he long time astonished the world and benummed their senses Then after in the same place hee turneth himselfe aside to the Pope and saith Nec deus es nec Homo quâ—si Neuter es inter vtrumque Thou art neither God nor Man what then a Beast but a Neuter Betweene both Seeing themselues will haue him to be a Neuter let it be And seeing they themselues will haue him to be neither God nor Man let him be a Beast euen Reinard the great foxe whose den and earth almost vndermined the whole earth What a friend he is to the vines let it be iudged by the carriage of his Cubs in all countries studying and practising the ruine of Princes the massacre of true belieuers the ouerthrow of parents friends and naturall country No foxe so hungers after grapes as they after firing the vines and spilling the blood of our mysticall grape The foxes so found out it remaineth they be hunted For this cause the Lord of the vineyard is of the Church thus introduced crying Take vs the foxes the little foxes Lect. IX THe Mysticall foxes and their properties vnderstood as before it now remaineth wee entreate of the Lords huntsmen who here are charged to apprehend these foxes The huntsmen are two the Magistrate and Minister The Magistrate is appointed to seize vpon the bodies of these craftie aduersaries and to that end the sword is put into his hand Hee beareth not the sword for nought for he is the Minister of God to take vengeance on him that doth euill Such an huntsman was Ioshuah who chased the Cananite foxes and slue them Such an huntsman was Dauid in seizing on the flowting foxes inhabiting Iebus Such an huntsman was Iosiah in puâ—suing to death the foxe-like priests of Baalim and such an huntsman was Iebu in Israel when hauing got the idolatrous foxes into their house of Baal he put them to the sword And lest it should be thought that such ciuil pursuite of the Churchesfoes did appertaine only to that anciâ—nt Church of Israel let vs remember not onely that Saint Paul as before doth teach that the sword is still put into their hand for such purpose but also how our Sauiour with a ciuil whip did expell the Temples choppers and changers giuing therein a taste of that ciuill authoritie which he naturally deriued from Dauid And thereby teaching ciuill Magistrates the true vse of the sword and lash incommended vnto them That prophecie of Isaiah namely that Kings should be nursing fathers and Queenes should be nurces it cannot otherwise be verified to the newe testaments Church then as is recorded first by submitting themselues and all their glory to the church secondly by licking vp the dust from before the churches feete that is remoouing scandalous and offensiue things which vnremooued might hinder the Church might danger the vines and murder the Gospel in the birth-time Are the Magistrates appointed to hunt the Foxes then are they not called to be Foxes to be Romish Reinards spoilers of our Church O that we had not cause to complaine of some subtile companions amongst vs that by crouching and creeping too oft do vsurpe the place of ciuill huntsmen but in troth either subtile Atheists making aduantage of all religions or else Popish Sanballats that bend all their wit wealth and might to the ruine of the Gospel and introducing of Romish tyranny Our Gratious Queene hath appointed them to assist her in keeping of Christs vine but these subtile Iehues howsoeuer zealous for the Lord til they were established and fast seated in their roomes doe afterwards turne their zeale to the defence of Baal Such foxe-friends wee not onely finde heere in our land but we heare sometimes of such Captaine Foxes in Ireland who being sent forth by our Soueraigne to hunt the Fox do betray her vineyard to the Fox Yea when her Maiestie hath appointed some to hunt the sea-foxe at sea we heare sometimes how they vpholde the Foxe in his rauine at least they winke
for a mysticall purpose But consider the things in Christ and we shall find all in him substantially without father so was Christ in respect of his Manhood without mother so was Christ in respect of his Godhead without kindred in respect of both Natures vnited in one person for as the Father and Holy Ghost were not Hominified so to the checking our Familists Mankinde is not Goddified Hauing neither beginning of his dayes nor end of his life in respect of his eternall Godhead he had no beginning and in respect of both natures effecting one person Mediator his life is without ending On the crosse he laide downe his bodies life for a season but tooke it vp againe by the Spirit of Sanctification so that howsoeuer hee may be said then regarding the Abstract to be Aliue and Dead yet respecting the Concrete for the Person was not dissolued he may be saide euen in the Graue to be liuing Thus the Creature shadowed the Creator and that which was saide of Melchi-tsedek Kataâ—ti respectiuely is verified in Christ haplôs simply properly fully For the name it is precisely opened vnto the Hebrues first when he is said to be Melchi-tsâ—dâ—k King of Righteousnes or Iustice secondly when it said he was Melchi-salem King of Peace His Righteousnes appeareth to be such as when Amraphel Arioch Kedor-laomer and Tidal the foure Kings did make warre with fiue Kings of the plaine about iustice and iniustice then was this Melchi-tsedek vnchalenged vncharged of wrong His Peace appeareth in that he had no warre with others nor others with him euen when all the Country round about him was togither by the eares And so for his time he might well be termed a King of righteousnes a King of peace But for the perfection of these attributes it could not be applied to Salems or Ieru-salems King seing only he could properly be termed king of Righteousnes and Peace that should be the Fountaine and Originall of righteousnes and Peace And that only can be found in Messiah for which he is termed of Isaiah cha 9.6 Sar-shalôm the Prince of peace and in chap. 53.11 to be that tsaddik Righteous one that shall iustifie Many For this Righteousnesse and Peace is not as a standing poole a qualitie in himselfe for himselfe but as a fountaine springing vp in all the faith-full for their peace and iustification And for this cause the Apostle termeth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our peace and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Righteousnesse Ephes. 1.14.1 Cor. 1.30 Because in no other person or thing the Churches peace and iustification is to be found not from an other then Iesus is Iustice is peace to be deriued So that Iustification by Christ only true peace of conscience in Christ only it is no new doctrine but preached long since in Melchi-tsedeks name not to mention the first preaching of it in Paradise Gen. 3.15 Further hereof in his office For his office it was double first in that he was a King secondly Preist For his Kingship it is made excellent from the place he was King of Shalem Shalem was afterwards called Iebus of the Iebusites inhabiting it and after that Ierushalem fiue miles as some take it from Hebroâ— where Abraham dwelt Shalem being Peace who should this city of peace be Not the wicked for to them saith my God there is no peace Isa. 57.35 then it must needs be the Godly who of Ezekiel 48.35 are termed Iehouah-shammah because the Lord dwelleth There represented by Ierushalems peace when Shelomoh or Salomon the Peaceable was King in it This peace is begunne here but perfected elsewhere and that only when we shall haue attained our perfection laid vp in Christ. Secondly he was Cohén a Priest enlarged by mentioning him to whom he was Priest or sacrificer namely Leél Gneleón To the most high God By which addition he is distinguished from all false Priests So that thus he was the onely open King for iustice and the Highest Sacrificer to the true God in that age If it be lawfull to diuine who of all men mentioned in the scripture then liuing this King and Priest may be me thinks he should not be any other than that Son of Noah not borne in nor much knowen to the new-world in whose tents God was to dwell till Iaphet in his Gentiles should be by the Gospel perswaded to returne and dwell therein But wherein doth he shew him a King and a Priest Hee shewes himselfe a King when as Hótsia lechem vajájin he caused to be brought forth bread and wine for refreshing Abraham and his people which very well of the Ancients was obserued to shadow forth that Soules refection which is offered to vs in the new Testament vnder sacramentall bread and wine In which respect Chrisos is bold to say protulit sacramenta he brought forth sacraments in Psal. 109. secundùm Lat. that is such sacramentall Signes as only in right appertaine to Abraham and the faithful who by faâ—â—h see and apprehend a mysterie vnder the letter Christ vnder the shadow eternall food vnder elements temporarie this offered and giuen as freely to all sucâ— are tyred with fighting against the Diuell World and Flesh as the former to Abrahams literall souldiers returning wearied from the battle Touching his Priesthood it is recorded of him Vajèbarcèhû he blessed him and the blessing was this Blessed be Abram to God most high the possessor of heauen and earth Melchi-tsedek pronounceth this blessing but Messiah could onely giue this blessing for He only had all power in heauen and earth giuen him for the good of his people Glorious was the blessing pronounced in Numb 6.24 c. by the chiefe legall Priests but the Exhibitor of these blessings was onely Christ Iesus figured by them and this Old Isaac could say to Eâ—au of Iaakob I haue blessed him and he shal be blessed but without all shadow it may be substantially pronounced of Iesus my people I haue blessed and maugre all the Gates of Hell they shal be blessed Further to speake of shadow in King and Priest I referre to some other persons vnder the Lawe Let this heere suffice for Melchi-tsedek Lect. XX. Isaac ISaac is the next I here obserue whom the Author to the Hebrues remembreth to be a Type when as he saith that Abraham receiued him fâ—om death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a parable that is in shadowing sort For the Apostle Paul he teacheth the Galatians that in Isaac another thing was meant The first pointeth at Christ who dying yet was not deadâ— the second in a secondary sense expoundeth Isaac to shadowe the church or faithfull who become that they are by God his promise not by nature How he representeth Christ might many waies be obserued onely I will obserue that part of his historie in Gen. 22. whereto the Authour to the Hebrewes relateth And heerein I will obserue first the Name secondly the Thing His name is Isaac in
blesseth but by his Sonne our Mysticall Aaron This dooth the Apostle remember when to the Ephesians chap. 1.3 hee thus prayeth Blessed be God euen the father of our Lord Iesus Christ which hath blessed vs with all spirituall Blessing in heauenly thingâ—s through Christ. And of him it can be onely essentially said that hee the Greater blesseth vs the Lesser Who as before he was shadowed in Isaac so he can only say Such I haue blessed and they shal be blessed Which action of blessing is in the Gospel very frequent whereas not onely he blesseth Ministers and people but also meate and drinke a more inferiour creature To him let minister and people repaire for a blessing Ministers for speaking effectually People for hearing effectually If he blesse their water is turned strait to wine but if he curse their thigh rottes and their figtree will neuer become fruitefull Let this here suffice for Aaron Lect. XXV Iosua THe next personall Shadow shal be that great successor of Moses the Leader and Planter of Israel in Canaan who primordially was termed Hoshea but secondarily IEHOSHVA Num. 13.9.17 The Rabbines doe prettily search out from whence this Iod commeth for so Hebrews do terme the letter I which here is preponed to Hoshea by which it commeth in hebrew forme to be Iehoshua Who therein obserue how it was that IOD which was taken from Abrahams wife when of Sarai she was called Sarah Genes 17.15 Which letter IOD of Greekes called Iota wandred as without a resting place till such time as it found a place in Hoshea Whereto that ancient prouerbe might wel allude in Math. 5.18 One Iote or one title shall not scape till all things be fulfilled If the Iewish Cabalists were not here blinde Sarah should not more easily leade them to Iosuah then the blessed Virgin might leade them to IESVS Nor were not a vaile ouer their eyes could thâ—y rest in this that Hoshea assumed Iod from Sarah but rather Cabalike-wise be led thereby to Iesus who assumed the Womans seede the seed of a Virgin that so what woman had lost it might be found in Iesus Did Moses the great Law-giuer afford that IOD to the Arch-duke of Israel But Iehouah greater than Moses he that gaue the law primordiaâ—ly to Moses euen he gaue a Iote of womans seed to our captaine Christ. Nor what the Father hath giuen him can any man or Diuell pull out of his hands This to the Cabalists But for our more particular information let vs consider this shadow first in his Name secondly in his Office The name Hoshea or Iehoshua or Iosua they are in hebrew forme the verie same that Iesus is in greeke forme Which causeth the Author to the Hebrewes chap. 4.8 writing in Greeke not to say If Ioshuah had giuen them rest c. but If Iesus had giuen them rest for euery of them are deriued of one and the same Roote Iáshâ— not sounding Gnaijn and in english is a Sauiour according to the interpretation of that verie Angâ—ll Gabriel in Math. 1.21 where the promised seede is termed Iesus why Because he shall saue his people from their sinnes euen as the Iudges after Ioshua were termed Sauiours for God stirred them vp temporarily to saue Israel from the yoke of the enemies So that Hoshea and Iesus haue one and the same name of Sauiour the first of them temporaâ—ly sauing Israel according to the proportion of a shadow the second sauing all his people eternally according to the proportion of a substance For his Office it hath generally beene noted in his Names signification which more particularly I will obserue first in his Conducting of Israel secondly in his Circumcising of Israel thirdly in his Dispossessing of Cananites and Possessing Israel of Canaan In conducting of Israel he shadowed our Sauiour Iesus who vnto Ioshua in chap. 5.14 doth terme himselfe Sar-tsebá-Iehouah The captaine of Iehouahs Armie that is the Leader of his people In which respect also euery Iudiciall and Regall Annointed-ones were figures And blessed are that people who haue Christ Iesus for their Iosua for their Gedeon for their Dauid for their Captaine All Baptized-ones do professe that By God his grace they will march vnder his Banner a red-crosse in the white-field of an vnspottâ—d Conscience fighting against the Diuell the World and Flesh. As they would not be arraigned of periurie yea of capitall hie treason in conspiring with the enemy let all such looke to that sacramentall oth and at least now at last become more faithfull Followers 2 Ioshua receiuing commandement of God to Circumcise Israel now the Second time chap 5.2 it will shadow forth that Circumcision which is made without hands Coloss 2.11 and the very same represâ—nted by Baptisme which is an inward circumcision made by the Spirit This the Apostle in Rom. 2.29 doth call Circumcision of the heart in the spirit because in such an heart was that mortification which was represented by the outward signe But for the first circumcision he saith it is in the letter that is onely according to outward obseruance and this he saith doth make a true Iewe that is a true Christian to God-ward As that second circumcision did well represent Regeneration so Ioshua herein did well râ—present our Iesus by whose spirit and word we are inwardly circumcised and Baptized for though Iohn powre on the water yet Christ must minister the Spirit It is Christ that hath giuen vs the second circumcision by Baptisme of New-birth it is he that hath purged our soules Nor without the second Circumcision is the shame of our mysticall Aegypt remooued 3 Ioshua Dispossessing Canaan of the vncircumcised he therein may well shadow forth Christ Iesus two wayes first in dispossessing the earth of the reprobate that so the meeke-ones may possesse it Math. 5.5.2 Pet. 3.13 For as it was created for the sonnes of God so onely they shall finally possesse it and haue a glorious vse of it Secondly it may well shadow also the dispossessing our bodiâ—y earthly Canaan of spirituall Cananites of vncircumcised sense and affection and this was Origens meditation when he thus writ Within vs are these Nations of vices For within vs are Cananites within vs are Perezites within vs are Iebusites Yea I say more that the seauen accursed Nations of Cananites Hittites Hiuites Perizzites Girgashites Amorites and Iebusites are naturally within vs who onely can bee cast forth by that stronger-man Iesus as sometimes the former nations were cast forth by Ioshua and as after that seauen diuells were cast out of Mary Magdalene by Christ Iesus But the dispossessing of euill is here but in part for still there is some Canaanite in our land and so we be taken vp for better vse but in part But when our Iesus shall come from Paran mysticall Habak 3.3 as Ioshua did from Paran literall Numb 13.1 he shall not onely beginne but also liue to perfect such purgation So much for Ioshua Lect. XXVI
Ioshua the captâ—ine of Israel Onely here we fâ—rther may note that Christ is a SAVIOVR not onely as he is a King and fights his churches battailes but also as hee is our Hie-priest and offers vp himselfe a sacrifice This Iehoshuah is in vision beheld of the Prophet Zechariah as standing before the Angel of the Lord with Satan at his right hand to hinder him presently wherevpon his vncleane garments were stripped off â—nd change of Garmenâ—s with their Diademe put on And of these things onely now That Iehoshuah in all this is a shadow of our Iesus besides that the hiâ—-hiâ—-priest was so alwayes it may be obserued after in the 8 9 and 10 verses of Zecharies third Chapter where the two titles Tsemach and Aeben that is Branch and stone are applied to this Pâ—iest for his representing of Messiah the life of our tree the corner-stone of our saluation But to the particulars 1. Iehoshuah standeth liphâ—ei before the countenances of Iehouahs Angell The Angell of Iehouah that of ancient time led Iaakob and spoke to the â—athers in the Wildernesse he is no other Sonne of God before whose Faces that is in the very fulnesse of whose face the priest stood in all his actions of oblation but more fully in the face of this Angell of Couenant what time he set his face on the Sacramentall Ark of Gods presence whervpon were fixed the faced Cherubims Our hie-priest Iesus in whom the Godhead dwelt somaticôs bodily hee euer in his function stood before the very face of his heauenly father but more specially when he set his face towards the Holy of Holies the heauens whither he was to enter for making continuall intercâ—ssion for his people Thither he looked and thither he directs his prayer of prayers in Iohn 17.1 c. Which as it leadeth vs to him for Sole-meditation so to offer vp our prayers almes and our selues a liuing sacrifice as in the very presence of GOD and that before the very face of our Iesus the fathers Arch-angel For as by no other name we are to be saued so by no other Angell can we haue accesse vnto the Father 2. Marke that Satan standeth at Ioshuahs right hand lesitnò to satanize him that is shewing his aduerse power for hindring such oblation and intercession And who is that Minister and what is that Christian that hath not oft found Satan at their right hand in the midst of their right-handed blessed actions crossing hindring opposing But when our Iesus was to offer vp himselfe a pure vnspotted oblation O how Satan in himselfe and his members laboured to shake his right hand Nay good Peter or euer he was aware was a Proctor for Satan Math. 16.23 He of his blind good meaning exhorting Christ to pitty himselfe receiued this speech from our Lord Come behinde mee Sathan by the very phrase teaching him that in his former suggestion he had but plaide Satans part and therefore his place was to stand behind as the diuel did at Iehoshuahs elbow 3. But Satan thus standeth not at the right hand of Iesus without a checke for thus he speaketh The Lord reprooue thee Satan and that Lord which hath chosen Ierushalem reprooue thee For is not this as a brand plucked out of the fire Wherein not only we may note a reprehension but also a reason thereof The reprehension is made excellent from the person which is to reprehend and that is Iehouah that hath chosen Ierushalem for putting his name there yea Hee that hath taken Iehoshuah as a brand out of the flaming fire That Iehouah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Being of Beings is to reprooue him it twiteth Satan with his slâ—p from his first being his backesliding from the place of his Creation by the which of an happy Being he is become a satan that is an Aduersarie to euery blessed being When satan contendeth with our Michael the great Angel of the Couenant about the Body of Moses our great captaine vsed the same speach The Lord reprooue thee Iude 9. a twiting curb for satan But here being an opposition not to the body of Moses but to the body of Iesus for contending with the Mosaicall shadow it was a contradicting of Iesus the substance he is not onely taken downe with the respect of his Creation but also of his Churches Election vnder the Choise of Ierushalem as also of Iesus his preseruation from out the fire of affliction what time his fathers indignation flamed against him for our sinnes sake vpon him While he burned the heauenly father seemed to haue forsaken him for so he cried My God my God why hast thou forsaken me But hauing burned to the full-point of satisfaction his father which was his owne arme Isa. 63.5 sustained him vppon which deliuerance hee cried It is finished Lastly we are to obserue Iehoshuahs garments first such as were put off secondly such as then were put vpon him The garments where with he was first couered but afterwards to be put off are epitheted tsoim filthy as filthy as dung which mystically is interpreted in the same place to be iniquitie and indeede there is no filthinesse to iniquitie These filthy garments these damnable iniquities they are the sinnes of Christ his mysticall members put vpon Iesus their Hie-priest For the which sinnes as he was to satisfie so no satisfaction without suffering without passing through the fierie furnace of Gods indignation Hercules his supposed venemous shirt neuer cleaued so close to his ribbes in the tearing away whereof he is saide to rend withall the flesh as this filthy garment of ours cling'd to his backe set on fire by the iustice of Iehouah to the scorching and tearing of soule and body But satisfaction made the vttermost farthing paide off goe these garments and change of garments are put on Mortalitie is put off immortality and glory is put on Howsoeuer at first he was made lower than the Angels yet thus at last he is crowned with Glory and renowne Hebr 2.7 for which hee prayed in Iohn 17.1 c. For the change of Garments and Diademe here they haue allusion to the clothings and Miter commaunded to Aaron and euery his successour whereof before I haue largely spoken And therfore in our Iehoshua we see an end of Aarons ministerie the shadow giuing place to the Substance From Iesus his double clothing I might passe to his mystical body the Church who is commaunded to put off the old man and to put on the new a doctrine auowed in Baptisme but now that shall not be necessarie And so farre the Personall shadowes vnder the law circumcised Lect. XXIX Cyrus VNder the time of the Lawe but yet vncircumcised I wil now onely note Cyrus the great King of Persia the subduer of Babel the returner of Iewes to their Ierushalem the furtherer of the Temples rebuilding and therefore called The vncted of Iehouah 2. Chron. 36.22 23. Ezra 1.1 c. Isaiah 44.28 45.1 c. To the
in respect of God called the rod of his mouth wherewithall Christ Iesus is pierced and cannot but open to the meaning of his owne Sprite euen as in the Gospel our Sauiour could not but awake and satisfie his disciples thirst when as they cryed Saue vs or we perish Moses representing the law doth leade the Israel of God to Christ for water of refreshment All sâ—biects to the Law must come to him and there with the spirit of prayer smite If our infidelitie cause that no refreshment come from his presence vpon the first call smite we must againe and the windes stormes and bâ—llowes of tentation shall giue place We oft aske and receiue not because we aske amisse namely to satisfie our owne lusts But asked wâ—e in faith without wauering we could not but receiue for in so knocking he himself hath promised to open But because wee beginne with Moses to halt in the beginning of prayer shall we not therefore persist and renew our petition God forbid for as an Ancient could well say melius est in via claudicare quam prater viam fortiter ambulare it is better to halt in the way than to walke vprightly out of the way so I conclude it farre better to persist in prayer with imperfection than desperately to leaue off prayer which is flat defection If Moses his weakenesse hindred that effect which should haue followed the first stroke a signe of a strong rising faith it was in Moses to repeate the stroke And thus this Rocke the waters rod and strokes do leade vs vnto Christ the things of Christ. So much for this shadow Lect. XXXVI Brazen Serpent THe last Sacramentall shadow which I obserue to be giuen vnto Israel for signe exhibiting Messiah to the true Beleuer it is that Brazen Serpâ—nt lift vp in the wildernes of Moses at the Lords commaundement for the sauing of Israel from thâ— stinging of Serpents Numb 21. Which Serpent so lift vp our Sauiour himselfe in Ioh. 3.14.15 12.32 doth expounde of himselfe For the better vnderstanding whereof let vs consider first Israels disease secondly the Curation of that disease Israels Disease was a mortall sting or poison smit into their bodies by fâ—ry Serpents stirred vp of God for punishing their murmuring against the Lorde This murmuring was their rebellious speach vttered against the Lords magistrate and Minister Moses and Aaron for that they lacked ordinary bread and were fed only with Manna Of which sacramentall bread they speake despitefully first when they say Our Souls lothes it secondly when they lightly terme it light bread Which dealing of theirs the Apostle calleth a tempting of Christ when by way of vse he saith to euery Christian Neither let vs tempt Christ as some of them also tempted him and werâ— destroyed of Serpentes Their Soules thus tempting Christ yea murmuring against Christ first in respect of their lewd language against the Personall figures of Christ Moses and Aaron secondly against the Sacramentall shadowe of Christ that is against Manna the Lord punisheth this disease of the Soule with that of the Body effected by the firy dartes of Serpents like as in 1. Cor. 11.30 he punished many Christians with bodily greiuances for abusing the Lords sacramentall supper All which teacheth vs as we would preserue the Body from temporall plagues and thâ— Soule from being stung with the fiery Serpents of hell to fly all murmuring against the good guifts of God be they Personall or Sacramentall It is said of the serpent termed Aspis that he giueth a wound to the body puncto acus simile not bigger then the pricke of a nedle But marke the effect A little blood therewith distiâ—leth and that right blacke A sodaine darknes ouer-spreadeth the eyes The whole body falles to labour thereon non sine quodam voluptatis sensu but not without a certaine tickling pleasure In a word the whole man is quickly ouerthrowne The Aspe and these fiery serpents is satan and the damned spirits who of God are stirred vp in iustice to punish our abuse of holy thinges The serpents sting is Sin 1. Cor. 15.56 and these sinnes are the fiery darts of the hellish wicked Ephese 6.56 The stroke of sin semeth so small as a pinnes point which causeth fooles to tush thereat as being a thing of nothing but heed it wel and thou shalt see blacke blood stand in it a signe of death the least sinne of his owne nature being mortall And watch the effects of this Sinne further and behold the eie of the soule darkneth more and more and when the eye is darkenesse howe great is that darkenesse The whole soule therewith falls of trauelling with sinne but with a certaine itching pleasure the fruit of which labour is a lâ—e in the right hand when so the soule awaketh This is the Aspe this is the fiery serpent that stingeth that old serpent and dragon that stung man and murthered mankinde from the beginning And this is his sting Sinne euen the peruersion of our nature that tickling foolerie wherewith we delight our selues to death and destruction This for the disease The Curation of Israels disease litterally was thus A brasen Serpent called also Sháraph and plurally Sheráphim Num. 21.9 compared with verse 6. from their fierie appearance such a serpent vpon Gods commandement was artificially made of pure sparkeling brasse and lift vp on some pole Whereto if the stung Israelite cast vp his eye loe hee was immediately cured Now vnto what mysterie did this lead Israel Namely to lift vp the eye of the soule vnto Iesus Christ who vppon the crosse was lifted vp for sauing the true belieuer This our Sauiour teacheth when he saith And as Moses lift vp the serpent in the wildernesse so must the Sonne of man be lift vp that whosoeuer beleeueth in HIM should not perish but haue eternall life Iohn 3.14 15. The lifting vp of the bodies eye vnto that led them to the lifting vp of their bodies eye a belieuing minde vnto this The falâ—ing of the body there led them to the soules saluation here Temporâ—ll life in the former did preach to them eternall life in the latter Thus that sinne which was committed by eating of the forbidd tree is here salued by the Lord of life hanged vpon the tâ—ee The Sâ—rpent with sting is here ouercome by a Serpent without sting O thâ—t in our Douish innocencie we could for auoyding â—uill be so wise as Serpents Hath Satan by the fiâ—ry darts of sin sâ—it vs Hold out the shield of faith Ephe. 6.16 and they are quenched For the faithfull are deliuâ—red from these empoysonments of sinne cùm Chrâ—â—tum in cruce eleuatum interioribus abtutibus semper aspiciunt whenas they shall continually with the inward sight behold Christ lifted vp on the crosse Et illi qui per fidem appropinquauerâ—nt saluifiunt for all such as approach to him by faith are saued Sursum corda here I may call