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-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
mouth of Iaakob and in the nostrels of Iudah and no lesse redolent were these sauory names vnto Dauid and all the ensuing Prophets and tipicall Kings who longed aftâ—r the appeerance of him that was so to be a Seede and Shiloh As for Isaiah he sawe his name to be Immanuel that is God-with-vs because God so should be one with vs and wee so at vnion with God Godhead and Manhood in him making vp one Person Vnto Daniel what name could be so sweete as Messiah the terme which Gabriel gaue vnto him In a word the veâ—ie sweete consideration of him did leade the holy Prophets to vse diuerse Names for expressing the infinite store of spirituall odours couched vp in this Beloued the very fulnesse and treasurie of our heauenly Father If we come to his Name Iesus Sauiour because he saueth his people from their sinnes how delectable is that Name Besides these Names he hath termes of King Priest Prophet King for gouernment Priest for sacrifice and intercession Prophet for teaching and reuealing the Fathers secrets to his people a Trinitie of names in an Vnitie of superexcelling sweetnesse Lastly in this one Mediator is a two-fold Nature according whereto hee hath two other names God and Man but seeing vnto miserable mankinde it should be no great comfort nay rather a discomfort to heare of either of these names disioyned our heauenly Father therefore hath conioyned them and made them two one that is hath giuen him vnto vs for God-Man or Man-God a Name beyond all â—easureable sweetenesse for it propounds vnto vs an eternall vnion of God and Man No maruell then though the Church hold her Beloueds name to be redolent as also doe grieue to heare it taken in vaine and vnhallowed Furthermoâ—e if the Name of Christ be so sweete how precious should the enioy of Christ and his spirit be vnto vs seeing with him we enioy all other good things also Therefore the Virgines loue thee Hauing laid downe the cause she subioyneth the effect the sweetenesse of Mâ—ssiah caused in her Loue euen as before the Loue of Christ it caused in her prayer Thus one good gift begetteth an other euen as one euill engendreth an other euill Secondly shee changing her speech from the Whole to the Parts instead of I saying the Virgines she would first teach that the whole and euery member of Christ Iesus in his Church it is endued with sense of his gracâ—s as also with vnfained loue of his name insomuch as they exult to heare the name Iesus Secondly she would informe vs how euery true louer of Christ Iesus is a Virgine according to that of the Apostle 2. Corin. 11.2 which may serue for a faithfull exposition of Reuel 14.4 As a sober virgine abstaineth from all things that might be offensiue to her beloued so is it our duety neither if wee be of Christ can we be herein carelesse to eschew all such misdemenors as might bring agrieuance to the spirit of Iesus Lect. IIII. Verse 3. Draw me wee will runne after thee the King hath brought me into his chambers we will exult and be glad in thee we will remember thy Loues more then wine Righteousnesses doâ— loue thee IN this verse considerable first a Petition vnder Protestation secondly the Petitions effect The petition vnder Protestation lieth in these words Draw me we will runne after thee the Petitions effect lieth in the residue of the verse Draw me herein the Petition we will runne after thee and therein the protestation In moe words it may be vttered thus Oh my beloued Messiah I finde in my selfe all inabilitie to follow thee therefore vouchsafe to draw me but though the power of following thee be lacking in me and my seuerall members I finde yet a ready will a will which will runne after thee if first thoâ— wilt draw me In the Petition I obserue first the Churches confession of her insufficiencie for following Christ secondly her desire vnfained to be made partaker of his sufficiencie That the Church or body of faithfull ones is insufficient of themselues to follow Christ it not onely appeareth by this her prayer but also by other speeches in holy Writ touching the already faithfull Without me saith our Sauiour to his Disciples ye can doe nothing that is no good thing And for this cause is it that blessed Saint Paul testifieth thus of his spirituall life Thus I liue not I any more but Christ liueth in me referring so all his spirituall motion in goodnesse to Christ liuing in him by his spirit If that hold in the vnregenerate namely that in him they liue mooue and are according to the naturall life motion and being it must also follow touching spirituall life motion and being that it is fully of God so that of our selues we are vtterly vnsufficient to follow our beloued Iesus Which doctrine of our insufficiency may serue as a hammer for knocking downe the surging pride of Pelagius doctrine The Church finding and feeling her owne insuffiencie she therefore prayeth vnto her beloued desiring him to draw her Herein she teacheth vs first not to rest contented with knowledge of our inabilitie but in the next place to seeke vnto Christ for supply of such defect He that knowes himselfe to be sicke seekes to the phisition he that feeles famine doâ—h labour to haue nature relieued And hereupon it grewe that diseased-ones in the Gospel did seeke for helpe of Messiah others that were hungry did follow him for the loaues and fishes All that but leading spirituall Impotents as by the hand for seeking releasement at the hands of Messiah Wherein may be obserued how the high way vnto God is spirituall misery and beggerie If this be true in the regenerate in whom there is some holy thing how much more in the vnregenerate who yet is voide of all true holinesse Secondly from her forme of praier Draw me she would teach that the faithful see themselues plunged in some sinne as in a pit out of which they cannot depart without Christ his Spirit draw them Or to be in the case of the cripple which howsoeuer he sate at the beautifull gate of the Temple Act. 3.2 yet he cannot praise God leaping and walking till the precious name of Iesus haue pulled him out of his lamenesse Some lie plunged in vncleannes some in idlenesse some wallow in the dungeon of worldlines some in other euils not onely possessed of euill but also dispossessed of good What kinde of Prayers are these like to make Verily vncleane idle worldly and euill Prayers And the sacrifice of the wicked â—aith Salomon is abhomination to the Lord how much more â—aith hee when hee brings it with a wicked minde As for the faithfull themselues their prayers are euer in this world lame and impotent by reason of spirituall defects insomuch as their prayers finished they see they had need to pray for the forgiuenesse of their prayers defects like vnto the poore
Christ and his Church Hold forth the word of life and Satan stampes his Angelles frette his marked souldiers biâ—â— the bridle In it they behold Christ ascended and Satan descended the faithfull rising and themselues falling It was some glorie for the souldiers of Berke to haue liberty to departe their town with Auntients displaâ—ed with armor on their backes with their bullets in their mouthes But Michaels aduersaries were depriued of all glorie For he entred into the house and bound Satan he cast him and his Angells out of the Churches heauenly places he ascends leading captiuitie captiue and giues gifts vnto men euen to all his faithfull followers No maâ—uell now though the behold of these victorious colours do smite a coldâ—feare into them as Israels antients did appall the Kings of the Nations Nor maruel though Spains Balak fret though Romes Bâ—laam be willing to curse for if the colours of Christ his blood-shed be euer displaid for a sufficient ransome their Euphrates dries vp their Pardons may goe packe their purgatories fire is quenched and all their trumperies ouer-turned Secondly whereas shee saieth that his banner ouer her was Loue it is for that in his word preached his seuerall loues are displayed euen as in flags oft times are painted the Conquerouâ—s seuerall triumphs or instruments of victorie Daniel drawes in the Persians armes a Beare with three ribs in his mouth because of his conquest in three coasts Iudas Macabeus is said to haue in his standart these foure lines M.C.B.I. representing foure Hebrue words which are in English O Iehouah who is like to thee among the Gods Exod. 15.11 signifying thereby that none but Iehouah could deliuer in the day of battle London hath in Armes a Dagger for putting in minde that by the stab of a dagger a Maior of this cittie arrested the Traitour Iacke-Straw wherewith that disordred troupe of his was dissolued For Messiahs banner it is Loue that is in it namely his word is expressed the signes of his Loue. For in his flâ—g thou maist see a red-crosse in a white field that is the blood of Christ Iesus mâ—king the garments of our conscience white There thou maist see a crowne of thorne piercing his head for curing our senses nailes boring his hands for saluing our actions his feete smit through for sanctifying our affections water and blood issuing out of his side for washing vs wholy his body full of lashings for our sinne his face spit vpon for making vs glorious Loe his Loue the ensigne of his loue displaid ouer vs for prouoking vs to praise and faithfull obedience So farre the Narration Lect. V. THe Petition followeth in the next verse A petition I call it not because it containeth onely matter of request for Petitions to Princes seldome doe that but because her principall act in it is prayer for otherwise as the Lords praier is concluded with a reason of prayer to God For thine is the Kingdome c. so this verse containeth first matter of Request then a Reason of that request The matter supplicatorie is vttered in two branches first in saying Stay ye me with flagons then in these words Comfort me with apples the Reason of herso earnest prayer is this For I am sicke of Loue. The thing she requesteth is spirituall sustentation and strength compared with Flagons of wine and the sauour of apples How comfortable wine is to the heart and the sauour of pleasant apples to the sense such is the sense of Messiahs louesome graces to his Church The false church hath her wine of fornication and apples of idle inuentions whereafter hir idolatrons soule lufteth Vnto that idolatrous wine and windie puffing fruite this of the faithfull is opposed for as the other deriues their adulterate stuffe from Antichrists ministers termed spiritually Marchants for selling of mens soules so the true Church hath her banquet from the ministers of Christ who propine such spirituall graces for the comfortable strengthening of her soule To them she crieth Stay ye mee comfort mee for shee speakes in the plurall number because the ministers of the church are called to be pillers for supporting the weake And with the Lords spirituall delicacies are they chiefly trusted to the end they may be faithfull dispensators thereof As the wise-hearted will call for comfort at no ministers hand that is not of Christ and a Seruitour in this Banquet-house so neither will desire any other word or sacrament then her Bâ—loued Messiah hath incommended vnto them And these Ministers must also see that they deliuer no other thing to the people as did that great Steward of Iesus who thus to the Co. in thâ— saith That which I haue received of the Lord I also haue deliuered vnto you No wine will truely comfort the heart that is not of Iudahs elect vine nor any fruit reuiue the fainting soule that is not as before of this tree of life But if my iudgement may of the learned be wel taken I would with Arias Montanus turne the Hebrue according to the letter thus Vnderprop me in the Flagons comfort me in the apples that is amidst the flagons amidst the fruite for the text hath not the particle eth with but the letter Beth which fignifieth in among amidst sooner then with The sense so should be this O my Welbeloued Vouchsafe that thy ministers may cheare and strength me who am readie to faint and sound amidst this diuine banquet my senses being ouer weake to sustaine the strong odour of thy graces For as a weake person will be readie to sound in feeling the sauour of Muske and strong spicerie euen so a Neophyt or one of small experience in diuine contemplations will be quickly cast into a muse and a maze vnable to stand in their spirituall place without the assistance of Christs ministers But the sense I leaue to the Churches censure The Reason of her petition is drawne from her present sickenesse enlarged from the cause thereof namely Loue. This sickenes growing from Loue let vs consider first what Loue is It is an Affection or Motion whereby the heart is instincted with desire of some good thing after the fruition whereof it doth as it were lift vp it selfe and open the gates for receipt of that Good which to the Sonle is first propounded Of right loue I speake As for false loue more rightly lust it is in like sort stirred but by the consideration of a thing supposed good The cause of so stirring the heart is some Obiect propounded to the Sense and by the sense presented to the heart The Obiect which here so smiteth sense and delighteth her heart it is first the sight of his Loues portraicted in his Banner secondly the feeling or tasting of his banquet the varietie of his sweete graces And because her soules eye the minde could no more sustaine the glittering shine of his loue then Leahs naturall eie were enabled with stedfastnes to behold the Sunne-shine
in Messiah in whom we are to Rest for the Father in him Alone resteth well pleased Lect. XV. BVt besides Day and Moneth we are to obserue the Yeare which also brings with it Rest and Sabbaot And this was done euery seauenth yeare from the time of typicall Ioshua his partition of Canaan Sixe yeares they were to sowe the land the seauenth yeare they were to let it Rest and the owners with the poore were to content themselues and feede on the voluntary fruits of that Yeares-rest Whereby all were taught first to rest in the promised Messiah who is alone sufficient to our earthly natures causing them to fructifie without our naturall tillage Happy is the body and soule for that is our field and vineyard that communicates with these sabbaticall gifts for their owne good and sustentation of others Secondly it teacheth all Adams sonnes to labour the worlds sixe ages but with respect of that sabbaot in the worâ—ds end when so Christ Iesus shall be to them all in all what time happinesse shall be rich and poore Abraham and Lazarus to rest in Him for euer The poore then shall not enuie the Rich the rich then shall entertaine the poore into their bosomes without grudge for this is a Sabaoth of Rest in our God Yea before the worlds end Blessed are the Dead that die in the Lord for they rest from their labours Furthermore this sabbaticall seauenth yeare did forbid the Lender to aske the thing againe which he had lent and yet not to lend vnto the poore brother by reason of this seauenth yeares rest it was to haue a wicked thought and to sinne but to lend and so to giue it had the promise of blessing to accompany that lender in what-so he should put his hand to Besides as this yeare the Hebrue which for neede had sold himselfe to be a seruant hee was except himselfe willed the contrarie to be set free As the Creditor might not debarre lending because the Seauenth yeare was nigh so neither for that cause ought hee through lâ—cke of full sixe yeeres seruice to stay the poore bâ—other either from accepting him into seruice for such satisfaction or the seauenth yeare being come to retaine him longer against his will For the breach of this law Ieremiah was sent to denounce against the Iewes these three punishments Sword Pestilence and Famine All this plainely preached Mercie that mercie which the rich do owe in conscience to the poore and maisters to seruants one Christian to another The contrary God will be auenged of And herewith to the comfort of faithfull seruants and poore-ones it doth typically preach that in heauens Sabbaot they shall rest maugre the hearts of worldlings for howsoeuer they be mens seruants yet they be The Lords of free men In requie Nouitestamenti liberatus est Hee is set at libertie in the Rest of the new testament how much more in the accomplishment of that Sabbaots perfection But besides the Seauenth yeare Single there was a seauenth yeare multiplied by seuen which proclaimed the folowing yeare for a yeare of much libertie Seauen times seauen yeares were compted the last whereof is nine and fortie Then in the seauenth Moneth the great Iubile yeare was founded which was the fiftieth yeare that is the yeare after the seauenth which in progression of number is Eight but in renuall of number is the First But that here is a renuall of the Sabbatical accompt I cannot see though one of Scotland otherwise worthy much reuerence doth teach namely that the Iubile-yeare is the First of the next seauen Which if then this would follow that that seauen should be but sixe or two Rests should be held in one seauen neither of which I see any reason for This Iubile-yeare being the 50. yeare the next yeare after the last seauen it is so in progresse of accompt an Eight yeare and so withall doth secretly teach that the Time and number of Eight is sacred Further it may appeare from the time of Circumcision which euer from the Birth-tide was to be the Eight day which Auntients still didde make a Representator of Messiah his day of Resurrection which fell the day after the Iewish Sabaot or seauenth day All which we shall finde to be sanctified in the name â—ESVS where Eight is renowned in Vnits or Ones secondly in Tennes thirdly in Hundreds For in the name IESVS thou hast the iust Nomber of 888. thus I 10. E 8. S 200. O 70. V 400. S 200. that is IESOVS according to the Greeke writing in the new-Testament as if hereby were openly proclaimed that Iesus first is He to whome the beast in Reuel 13.18 with his number of 666. is opposed whereof that aduersary hath the Name of Anti-christ thâ—t is opposed to Christ. Secondly that IESOVS is the end of Circumcision and lubile all drawing to Him as the Iubile or Iobél of lábal doth naturally signifie Many take it to haue the Name of a Rams hoâ—e affirming that this Iubile was proclamed with such horne-trumpets But as such deriuation is further fetchâ— so I see not how by the scripture it can be proued that Rams hornes were then sounded Nay it semeth more probable that after Siluer trumpets were instituted togither with the lawe that they only were in these solemnities vsed Draw vnto Christ they did in 18. Iubilees the last of foure Sabbaoths or Seauens of Iubile proclaming Christ crucified by whome came euerlasting Redemption But for the better obseruance hereof let vs consider the Peculiars of this great Octonarie Rest. First in this Great yeare they were not to sowe no more then in the yeare next afore it which was the last of the seauen Seauens for the supply of which two Rests the Lord promiseth to giue sufficient the Sixt yeare for three yeares Leutt. 25.21 which secretly may teach once that such as put their confidence solely in Christ they shall finde God to be El-shaddi All-sufficient vnto them as also that Christ is an end to the ceremoniall law figured by the Seauenth day and the verie Soule of the new testament figured by the number of Eight the verification of the former Rest to the Synagogue Rest to the Church rest to the Body rest to the soulâ—â— who first was God then secondly Man for double Rest to the faithfull Secondly all the Israelites who before had sold any possession were as this yeare to returne vnto their possession A reâ—son that the land was not to be cut off from any Tribe was this The land â—aith Iehouah is Mine and ye be but strangers and soiourners with me For this cause it was his pleasure that his owne Interest should appeare in hauing his people alwayes interessed therein yea and in the yeare of Iubile to seaze on the very possession And what doth this shadow forth vnto vs This first that the Earth is the Lords and all that therein is and therefore all
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
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-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
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—-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