defect of drinke and Moses complaining thereof to God behold the Lord commaundeth Moses to take his rodde and therewith smite a certaine Rocke promising therewith the issue of waters for quenching Israels thirst Moses herevpon takâ—th his rodde doth chide the people smites the rock twise and waters issue out aboundantly Numb 20.10 11. But because Moses and Aaron belieued not rightly that promise God denieth to them the bringing of Israel into the land of promise Ibidem 12. That this Rocke-water signified yea to the belieuer exhibited Christ and the things of Christ is plaine in 1. Cor. 10.4 Where the Apostle teacheth that the fathers did all drinke the same spirituall drinke for they dranke of the spiritual Rocke that followed them and the Rocke was Christ. Was that Rocke the verie Christ No no more than the spirituall bread and wine in the Lords supper is the very Body and blood of Christ but so called because together with the signe the thing signified was exhibited Fide manente signa sunt mutata Ibi Petra Christus nobis Christus quod in Altari penitur The same faith saith Austin abideth still but the signes are changed There the Rocke was Christ but that which now is placed on the Altare or communion table namely the bread and wine euen that is Christ vnto vs. But for the clearer vnderstanding of this sacramentall shadow let vs consider more particularly 1. why Christ is termed Rocke 2. what is meant by the waters issuing thence 3. by the stroke wherevpon the waters issued 1. Christ is termed Rocke because as the Psalmist termes him he is the Rocke of our saluation that is euen He vpon whome if we build let the raine fall the floodes come the winds blow and beate vpon our house it yet falls not because it is founded vpon that Rocke Euen he is that Rocke vpon whom the Church the house of God is builded whereby it comes to passe that the infernall powers cannot preuaile against it Math. 16.18 Thus to the whole church he is the same that he is to Peter and euery particular Belieuer and to euerie particular member the same as to the whole Shaken they may be as was Peter but not finally remooued no more than was Peter Which caused an Antient well say The Rocke is in heauen in the same is stedfastnes and assurance And indeede where else can it be but in our Sauiour The world roareth the flesh oppresseth me the world followes and hangs vpon me And yet notwithstanding I fall not For I am founded vpon a sure Rocke 2. What is meant by the waters issuing thence Origen makes this answer Percussus enim Christus in crucem actus Noui testamenti fontes produxit Christ being smitten and hangd on the crosse out of him issued the fountaines of the New-Testament By which fountaines hee should meane nothing else but Mysteria the secrets of the Gospel as somewhat before hee had spoken Rabanus hereon hath Percussus enim Christus sitientibus lauacri gratiam donum spiritus sancti â—ffudit Christ being smitten he powred forth to the thirstie the grace of our washing and the gift of the Holy Ghost And true it is that what we draw from Christ it is to the world a Mysterie and so are all the things sealed vp in Christ Iesus reuealed onely to his members And as true it is that our new births washing and euerie gift of the spirit it floweth out of him as from the Head-fountaine As they be mysteries so our Sauiour thanketh the heauenly fâ—ther for hiding them from the world but reuealing them to his children And as they flowe from him not onely as a fountaine for washing away sinne and vncleanenesse Zechar. 13.1 but also to become in vs an eternall spring flowing vp vnto heauens Paradise so himselfe teacheth the woman of Samaria Iohn 4.14 that he was to giue these waters and soone after informeth his Disciples that none could drinke them but by Faith when as he thus saith He that beleeueth in me shall neuer thirst Iohn 6.35 Iesus Messiah is thus The fountaine of the gardens for watering the churches the well of liuing-waters springing vp in the true belieuer vnto Eternal life Open thy filthy heâ—rt and these waters will cleanse thee Set thy mouth of faith to his mysticall side and quench thy spirituall thirst yea cease not to draw vntill thou haue drunke vppe eternall life Be nâ—t drunke with wine wherein is excesse but â—e filleâ— with the spirite Ephes. 5 18. These waters haue to Gods praise â—loted â—long through the middâ—st of Englands Paradise God graunt thâ—t our sinnes become not as coardes for bringing in Romes Philistims for stopping and filâ—ing vp our wells with Grauell In Queene Maries daies they had dammed them vp but our Isaac digged them â—new and gaue to them ancient names Sweet heauenly father for thy Sonnes sake continue them still open euen to our posteritie for euer that so thy poore Israel may neuer haue occasion to murmure 3. The strokes which Moses gaue were two Therevpon he is of God charged with infidelitie which causeth diuines to conclude the signe thereof in his smiting Some haue taken it that hee ought onely haue spoken to the Rocke and therefore his smiting though it had beene but once to be a signe of diffidence as if God would not by the word alone haue fetched out waters But such comparing to this purpose Num. 20. and vers 8. with 11. should therewithall haue remembred Exod. 17.6 where it is plainâ—ly commaunded that hee shoulde also smite the Rocke Others more generally haue deemed thâ—t his diffidence was declared in his smiting the second time whereas the Lord onely bidde him speake and smite not smite twise And indeede this is somewhat though it may be not all For to what pâ—rpose would so wise a man smite the second time but because the waters issued not vpon the first stroke How fell it out then that waters came not vpon the first blow Because he distrusted the Lords word Yea Aaron that smit not is accused of diffidence also And indeed a right hard thing it was to belieue that a rocke should send forth aboundance of water Besides which circumstance obserue also the speach of Moses to the people Heare now ye Rebels shall we bring you water out of this Rocke He saith not that they would fetch water out but asks the question shal we as if they would saue their honestie though water came not out seâ—ing they made no promise of bringing it out The not issuing of waters vpon the first stroke it taught Moses and Aaron the fruite of diffidence in Gods promise but issuing forth vppon the second blowe it taught them that God is faithfull who hath promised though his children many times be faithlesse But what doth this rod and the stroke therewithall shadowe The rodde I know not what it may better resemble than Prayer the spirit of prayer
Inhibition specially tendeth as is apparant in Exod. 34.12 c. Deut. 7.1.2 c. Lastly euen that which they think hindreth that very same helpeth it to be a figure For had not Salomon gone beyond the partition wall euen vnto the Gentiles for his wife it could not so aptly haue figured the Gentiles people to whom Messiah was to ioyne himselfe but not till first hee forsooke the Sinagogue of the Iewes And thus they that are ouer-precise for admitting Allegories shall sometimes cast out a censure vnworthy their places In this hir confession I am blacke the Church of Gentiles laboureth to satisfie the Sinagogue of the Iewes and that by an acknowledgem̄t of hir swart hue complexion Whence we may obserue first how readie the Iew is to except at imperfections in the Gentile yea sometimes to shut the doore of mercie vp against the Gentile himselfe notwithstanding vnwilling to enter in The crosse nature of which people our Sauior detecteth in the Scribes and Pharises Math. 23.13 The same doth S. Paul in 1. Thess. 2.14.15.16 And S. Luke registring the Apostles Acts doth diuerse times note it yea that the Lord had no small adoe to set Peter forwards for preaching to the Gentiles and S. Peter not a little adoe to satisfie his people for that action Act. 11.1 vnto vers 19. In a word that people at this day stand hardly conceited towards vs yea as appeareth in their confession of faith they dayly curse vs and as some of their words haue bin vttered heere in our Land of late they iudge vs vtterly vnworthy of GOD his loue making our spirituall blackenesse one maine reason why they cannot be well perswaded of our faith To spie and except at our imperfections it is in them poore soules a thing ordinary and naturall But in the second place what learne we Namely with all readinesse and faithfulnesse to confesse our sinnes before them yea our great vnworthinesse of so worthy a Messiah saying indeede I am blacke that is as the Apostle speaketh in Rom. 7.18 I know that in me namely in my flesh dwelleth no good thing And where no good thing dwelleth there must needes dwell blackenesse darkenesse and horrour of nature But alas wee are so farre from giuing a reuerent accompt of our faith and standing vnto Ierusalems people as rather we will curse them and spit our gall vpon them as vppon dogges Indeede their pulling of Messiahs blood vpon their heads it hath brought them into a fearefull estate yet seeing their fall was our rising their cutting off our ingraffing wee should compassionate them Nay seeing obstinacie is come vpon them in part till the Gentiles number be fulfilled and then all Israel shall be saued because God his couenant is to take away their sinnes and to regraffe them in his fauour we should pray for them and euery way practise the remoouall of such offences as wee know do hinder them from ioyning with vs. The Elder brother as yet standeth for the most part without angry and grieued at the prodigall Gentile come within Luk. 15.28 Iaphets people in Shems tent Gen. 9.27 But seeing the Father will come forth and entreate him to enter and be reconciled what are we to stand on our start-vps and not rather to humble our selues to our elder brother as Iaakob sometimes did to Esau that so happily we may become one sheepefold and no longer to be deuided We can readily accuse others of blacknesse and spirituall deformities saying Thou art wicked he is wicked they are Antichristian c. But very fewe smite themselues on the thigh saving O what haue I done Whereas euery true member of the Church must and will for glorifiing God and remoouall of offence particularly confesse I am blacke herein I am wicked as Dauid said to Nathan I haue sinned And to be desired c. After the Confession she entreth into Confutation The Synagogue would reason thus What person soeuer is blacke such a one is not of Salomon to be desired but by thine owne confession thou art blacke therefore not to be desired The first propositions consequent shee denieth saying Notwithstanding my blackenesse I am to be desired And this desirable state of hers she enlargeth by comparison and drawne first from Kedars tents secondly from Salomons curtaines q. d. I am notwithstanding my blackenesse to be desired as Kedars tents Yea which more is as Salomons curtaines so farre am I because of blackenesse from being not to be desired From whence we may obserue first how Preiudice and Enuie hindreth Iudgement and true forme of Reasoning for the Synagogue thinketh she reasons passing firmely in saying Thou art blacke therefore not to be desired whenas the Holy-ghost by the church of the Gentiles doth denie such consequence affirming and concluding rather the contrary Such preiudice and enuy caused the Donatists in Affrike to conclude all Churches sauing their owne to be false Churches because of some generall euills August telleth them that it followeth not Because of many euills therefore no true Church seeing Tares will be in the Lords Catholike wheate field and chaffe in the Lords barne floore after it hath beene a while threshed The Brownists about some 20. yeares since begun and yet persist they furbish the Donatists canker-fret arguments but indeede with some aduantage For whereas Donatus granted other Churches once to haue beene true Churches the Brownists affirme the English Church neuer to haue beene a true Church As herein more vncharitable seeing themselues neuer receiued faith elsewhere so more subtile in their businesse for the subtile beast of the field hath inspired them with more craft wonne by more experience and this manifested by denying plantation of a true Church here In more auncient historie though they vse them and admit them in some other cases yet not in this and why Men are subiect to errour and though a hundred ancient Writers doe testifie this yet forsooth they know not but they may lie Where first it was no Church Because it was blacke now it is no Church because it neuer was one Thus Donatus one spirit hath taken to himselfe seauen stronger diuells For neuer is an old heresie reassumed and renouated but with aduantage of euill that so it may not againe be easily dispossessed Their frenzie I haue else-where largely confuted Onely let this forme of the Synagogues blinde reason teach vs to auoyde preiudice and enuious conceipt left in stead of reasoning For wee reason Against the truth Enuy is blinde and frameth but blinde arguments Whereas Charitie seeth reasons rightly and giueth to euery soule the due Secondly we learne from the Church of Gentiles to be careful in distinguishing betweene good and euill and to giue to either the due For as we are not to call euill good so neither to terme Good Euill vnder paine of Gods curse and as hee would not be held abhominable before the Lord Isa. 5.20 Prou. 17.15 Yea to hold fast with Iob our
thou turne her away from thee And to this end the Church hath vsed such scriptures as doe exhort to tendernesse to compassion and readinesse of forgiuing one another propounding also the Lords practise in Ier. 3.1 where the Lord propoundeth the state of his people generally to be no better then hers who hath played the harlot with many louers and yet notwithstanding hee offereth a renuall of his husbandlike loue vpon their penitencie and returning And what better president can we haue of our loue and tendernes one towards another then of God his loue and tendeâ—nesse towards vs For Apolúô vsed in Math. 5.32 19.8 signifieth at least somuch as the simple Lúô in 1. Cor. 7.27 which is to loose or vnbinde So that it is to be turned properly thus Who so vnlooseth his Wife except c euen as in the other place art thou loosed from a Wife The Latine word Soluo not Dimitto doth expresse it aptly That Apolú◠doth signifie an absolute loosing or vntying of a thing see further in Luke 2.29 Nún apolúeis tòn doúlón Now thou loosest thy seruant namelie by death and the vse of Luô in Math. 21.2 Mark 11.2.4 Luke 19.30 31 33 where the Disciples loose the colt As also in Iohn 11.44 where Lazarus is loosed not to point to other places ¶ Touching absolute Diuorce it is not deemed here expedient to discourse For the Ministers of the Church they may be assimilated to Doues not onely for the simplicitie and continencie of naturall and spirituall eyes wherein they are called to goe betweene others as also because they should be freer from gall and fretting bitternesse as Doues be rather then other birdes but further for that with the Syrian and Aegyptian doues they bee called to hold out and carrie forth the letters of God his written word all being as the Epistles which Christ by S. Iohn did send to the churches of Asia-minor betweene church and church for premonishing dangers for directing the Saintes in all businesses during the conflict they haue here with the Deuil the worlde and Flesh. But as it befalleth the poore Doue in her flight that sometimes for the letters sake is aymed at of the enemie and somtimes shot thorow euen so it bendeth these church-doues which Christ sends foorth with his word Not only be they continually aymed at but also by the dartes of wicked men smitte thorowe not so much because they hate the men as their mâ—nâ—stration the message of God committed vnto them Buâ— this must not be wondred at seeing so they dealt with the Lord of life before vs. So much for the commendations giuen by Christ. Now foloweth the praise which the church returneth Lect. XVI My welbeloued behold thou art faire and pleasant THE Church herein laboureth to expresse the conceit she hath of her Messiahs feature And this she doth first by returning backe the word Iapheh faire vnto him as if shee should say I am Iaphah but that falleth out because thou first art Iapheh my fairenesse springs out of thee who art indeed the fountaine of spirituall beautie Thus Christ commendeth his grace in her and she praiseth him for the cause of that grace Such are the amiable speeches that intervene betwixt Christ and the faithful But here the church stayeth not for she addeth another Epithete of loue saying Thou art Nagnim turned of the Greekes hôraios which implieth the very Spring or flowre of beauty a terme farre beyond the former Whereby appeareth that there is in him a greater measure of beautie then is powred vpon the church And this falleth out because he hath receued the spirit beyond measure we in measure he is God infinite we mankind finite And all in Him must bee considered for surpassing beauteous as a flowre in the spring or budding is of more repute then in the full ripe-time For in the first is an expectation of beauties-growth but in the second of beauties consumption or Autumne But because we should be so neerely couered with his beauteous shine as may be his God-head hath assumed our Manhood and to it he hath wedded himselfe for euer Whether our vessell receiue more or lesse of his diuine beames of his budding beautie springing feature wee are Christs and Christ is Gods things present and thinges to come they are all ours God make vs thankfull Eyther of them hauing praised each other in seuerall speeches in the next place they ioyne heart and hand and with one voyce ioyntly they thus shutte vp the first section of their diuine Song singing Yea our Bedis greene The beams of our houses be Cedars our Galleries of Fyrre GRegorius Magnus doth so distinguish the sentences and respecting the matter I cannot disallowe it This ioynt-speach containes a glorious report first of the place of spiritual conception secondly of spirituall education The place of conception lieth in these words Our Bed is greene wherin by Bed the place of conception affirmed to be Greene is intended the churches fruitfulnes by conuersing with the spirit of Iesus by whose ouer-shadowing a spirituall seed is begotten Alluding herein to a greene florishing tree which either hath fruit vpon it or at least ministreth hope of fruit in due season bicause such greenenesse is a testimony of a vegetatiâ—e spirit or life within it In the first Psalme a blessed man is therfore compared to a tree whose lease is greene and whose fruit appeareth in due season but here the fruite is not so much the liuelines of faith for bringing forth good workes as the fertilitie of children that is of spirituall sons and daughters arising from the wombe of the Church specially of the Gentiles The Euangelicall prophet seeing this it causeth him to crie out The desolate hath moe children then the married wife adding because of the multitude Enlarge the place of thy tents let them spread out the curtaines of thy habitations And in another place after he crieth by way of admiration who hath heard such a thing who hath seene such things Shall the earth be brought forth in one day Or shall a nation be borne at once For so soone as Zion trauailed shee brought forth her children that is the Sinagogue brought forth the Church For this lumpe followeth the naturall birth of the first fruites Iesus vpon the blessed virgine whereof the Prophet spoke in the next verse before saying Before shee trauailed shee brought forth and before her paine came she was deliuered of a man childe This spirituall encrease of faithfull it is not in the virgin-church without the holy-ghost ouershadow and for that it is here said not My Bed but Our Bed that is the vnion of Christ and his Church is cause of such perpetuall greenenesse and fâ—uitefulnesse Christ by his Spirit is Agent the Church in her senses and affections is Patient he soweth the Seede of his word she as ground receiueth the word into the middest of her heart Thus betweene them both spirituall sonnes
to God and man to God as it be commeth a Sacrament that is as it is taken spritually of the faithfull in the Lords supper or meere naturally as it is in common vsuages The shadow of Christ comming vppon her soule as the naturall shadow in the Gospel vpon the diseased it was vnto her a great comfort but vnder that shade to be fed with delectable fruite that caused a greater comfort but now to bee brought into her Salomons banquetting house standing in Baal-hamon as a Lord ouer the multitude this must bring a comfort farre more great to the faithfull Whence we may learne the nature of Messiahs loue namely that it is a continuall grower rising like Nylus and Iordans waters ouer their banks a well of water springing vp to eternall life Iohn 4.14 Hee that belieueth in me saith Iesus out of his belly shall flow riuers of water of life vnto his Israel it is appropriate that they go from strength to strength till they appeare in Zion Ps. 84.7 Contrarie to the nature of carnall Loue which euer decayeth and lessneth with the time euen as beautie health wealth strength abateth But as Christ loues vs not first by reason of any goodnesse in vs at first so his loue begun without any cause in vs doth still enlarge it selfe in and vpon vs. Why Because whom once he loues he cannot but loue for euer That crannell must grow to a tall tree that drop become an Ocean that spark be conuerted into such a flame as shall consume all as stuble before it Besides th' encreasement of his loue hee would by this banquetting house teach vs the varietie of his Loue. Loue may bee enlarged by enlarging one and the same guift but when this loue enlargeth it selfe by distribution of sundry comfortable guifts somuch the more it is louesome He brings not the faithful into his storehouse for adding only faith to faith but also to faith patience Iames 1.3 to patience Experience to experience Hope to hope Boldnesse Rom. 5.3 4 5. The fruits of that good spirit by whome he adopteth vs are not onely these abouesaide but also Loue Ioy Peace long-suffering Gentlenes Goodnes Meekenesse Temperancie Galat. 5.22 23. In a word Messiah communicateth of all his sweet fauors to his church by faith betrothed vnto him As the Churle in the Gospel woulde neuer crie Heart be at rest till all his barnes were filled so the faithfull in their holy couetings should much more neuer be at rest till their soules with diuine graces be filled But as this fulnesse is not till we haue attained our perfection in Christ which is after this life so these that hunger and thirst after righteous giuings they are in meane time blessed because they are of the growing hand in this life But what is this wine-house whereinto the Church of the Gentiles is brought The verie same house of spirituall eating drinkinge minstrelsie wherinto the Prodigall was brought and that is the aucient Mother Zion the church of Israel mother church to the Gentiles who somtimes fed hogs in the forest with the Prodigall But there in the solitarines of spirit lighting vnder the tree of life she entred into consideration of hir present state after fell vnto holy resolution and lastly came home to the lambs supper entertained of the heauenly Father in all melodious and comfortable manner Our elder brother the Iew stands without murmuring at our good lot our heauenly Father at last will entreat him so to enter as he shall enter into Christian vnity with vs and then all Israel shal be saued In meane time while he is without and we banqueting within let vs not forget him as the Butler forgot Ioseph but somtimes amidst our spirituall banquet in holy word and sacraments let vs remember to pray for them For as they the first are now becom the last so they the last shall once againe become the First The Lord hasten this vnitie for making our corporation the greater that so the Lords banqueting house may be filled She so introduced into her Beloueds house of spirituall delites hee secondlie displaieth his Banner of Loue ouer her The spreading of this Banner or the lifting vp of this standert is mentioned of Isaiah in chap. 49.22 where the end therof is noted to be for drawing the remnant of the Gentiles vnto her yong and olde people and princes to the same vnity of faith Which Banner hath allusion to the maner of Captaines who hauing conquered some city do vpon the walls thereof display their colours of conquest first for calling togither all friends to that standert together with a memoriall of their subjection secondly for terrifying all aduersaries by these colours Friends are to repaire vnto their colors by reason of their sacramentall othe for Stringi Sacramento to be bound by a sacrament is of the church borowed from that Sacred mind which soldiers declared to their captaine by oth and now is applied to that sacred signe whereby the faithfull doe tie them selues to their Captaine Christ. The Israelites did tie themselues to God by many sacred signes or sacraments but specially by Circumcision and the Paschall supper and in the roume of these two the Church of Gentiles binds her selfe to Christ by Baptisme and the Lordes supper By the first we vow to march vnder his banner and do fight against the Diuel the world and deceiptfull flesh by the second we sweare to solemnize his bodies breaking and blodsheding till his appearance in glorie The standart of his word he liftes vp amidst his people calling them by the display thereof to returne by repentance vnto their coulours if so they be out of the way If they be not out of the way yet to remember they stand fast as Moses charged Israel lest otherwise they be drawen out of the way Of ioyning to this divine corporation S. Luke speaketh thus And the Lord added to the Church from day to day such as should be saued Nor maruell for whersoever the body of Iesus is thither the eagles wil resort Thamar shakes off her incest Rahab her vncleannes Ruth her Idolatrie so haue their names entred into the Catalogue of the ancient Church Math. 1. The Eunuch of Aethiopia the Roman Centurion Publicans and sinners confesse their sinnes beleeue in Iesus are baptized and so march vnder the New Testaments colours In a word Saint Iohn seeth thousâ—ndes of Israel sealed to the Synagogue but of the Gentiles hee seeth an innumerable company of people of all tongues and kinreds standing before Messiahs throne obseruing this captaines pleasure The standart of his word displayed amongst these Cittizens it puts them still in minde of the homage due to their Lorde like as the Iewes by placing a flag with the Romanes armes vpon Ierusalems walls on their three seuerall great Feast-dayes did thereby declare themselues subiects to Romes Caesar. Besides the displaying of this banner is a terrour to all the aduersaries of
and the vines with their small grapes haue cast a sauour Arise my Loue my fayre-one and come away Wherein we may obserue first a reason of his former exhortation secondly the former exhortation repeated The reason is drawne from the oportunitie and fitnesse of time for comming vnto him first because Winter was passed secondly because the Spring was come Winter was passed because his showres were gone Spring time was come because the earth afforded her pleasant fruites and the birds specially the Turtle sent out their pleasing tunes That the church of the Gentiles may with more boldnes step forth Messiah tels her that the stormie weather is ouer the dashing wintry showres quite gone Quid per hyemem nisi legis austâ—ritas intelligenda est What is to be vnderstood by Winter but the Lawes austeriâ—ie That question of the Ancient one may answere thus yes by Winâ—ers weather may be meant two other things Persecution for Righteousnesse and Bondage in sin The soule that is persecuted and hardly entreated of the world is glad with the doue of an hole in the rocke of some shelter from Sauls breathing threatnings and murther more terâ—ible then Winters face Nor will such a soule willingly steppe abroad till that winter be ouerpast This we see not onely in Dauid Elijah and sundry of the faithfull in Heb. 11 but also in our Sauiour Iesus his oft auoydance of such sharpe weather till hee saw the last houre was come For Bondage in sinne it may well be compared to winter for destroying the beauteous visibilitie and face of Christianitie like as nipping winter deflowreâ—h the beauteous face of a garden and Orchard The church of Israel was so nipped and vnbeautified in Aegypt by Idolatrie what time Moses came vnto them And by his manquelling Idolatrie the Church of the Gentiles captiued in Romes Aegypt was till of late yeares almost dead all ouer with Iob vlcerated almost no face nor appearance of a Christian Vineyard But thankes be to God both these Winters are in good measure passed and the nipping showres gone ouer our heads whether we regard that vniuersall persecution or this generall Idolatrie wherewith our people sometimes were ouer-runne But neither of these I take to bee the winter here entended That the Law with his showring mâ—naces are this winter I rather vnderstand euen as by the subsequent Spring I vnderstand to be mystically meant the Gospel What Winter is to the earth and the fruites of her wombe euen that is the Law of Moses to earthly man and the fruites of his Nature Doeth winternippe the earths fâ—uites in the head dooth it plucke his plumes and doth it cause the sappe to recule backe to the root and rests it there vnseene till the spring-time The Law of Moses dooth all this for his stormie threats and cursing showres applied truly and powerfully to the conscience it nippes my Gallant in the head it cooles his courage is pulleth his high lookes downe to the earth seeing himselfe to be but a lumpe of earth And thus the Law as a sharpe Tutor and ierting schoole-mâ—ister was appointed to whippe the Synagogue the Church in her infancie vnto Christ. And for this cause Messiah calleth his Church heereforth as out of an hole where through feare shee had lurked The Law was promulgate with ensignes of feâ—re namely with burning fire blackenesse darkenesse tempest yea so terrible was the sighâ— â—s Moses saide I feare and quake Heb. 12.18.21 how much more must the breach thereof cause the sinner to feare for whome all the terrours of God are ordained This stormie Winter begunne with the Law in mount Sinaej but when the vocation of the Gentiles was to appeare with Messiahs comming then the winter ceased the showrs of iudgement ended or rather the showres were changed from wintry showres to showres beseeming the spring The Gentile Church before vnseene was now to shew her selfe She that before sate in darknesse was now to be brought into his maruailous light Had she heard no other agument for mouing her to arise and goe vnto Messiah saue this namely that the Winter was passed the partition wall broken downe the ceremoniall nipping impediments remooued it had noted a soueraigne loue in Iesus but when he secondly addeth that the spring was come recounting the springs particular beauties this argued a larger loue But when she was to remember that Messiahs comming was the abolishment of the first and the stablishment of the second how might the remembrance of that double loue rauish sense and affection with loue But let vs consider the particulars whereby this Spring is described First The flowers appeare in the Earth By flowers who are appointed rather to sauour vnto then to feed vpon are vnderstood the first fruites of the spirit whereby the Elect giue a pleasant smell and therein lieth sweetenesse of speach and words going before workes euen as flowers before fruites For the which cause as the Apostle exhoâ—teth that Our speach bee gracious alwayes for bringing edification to the hearers to be exercised in diuine thankesgiuing answerable to that sacrifice of a sweete smelling sauour offered vp to God the father by Messiah our Beloued so the Prophet Zephaniah in ch 3.9 calleth it a pure language which the Lord would giue to his people in their conuersion As wee are called to bring forth sauoury words before man for euil words corrupt good manners so more specially before our God in our priuate and publike spirituall seruice Otherwise the Rose Lilly and other flowers of the earth will condemne vs who in their kinde smell sweet and are sauourie to God and man Otherwise the nosegay in our hands shall iustifie the Earth when our vnsauourie stinking words and writings shall damne our nature For by our words we shal be iustified and by our words condeâ—nâ—d saith the Rose of Sharon our Beloued Lilly of the Vallies The second part of this Spirituall Springs description lieth in this The time of singing by Birds is come The clause by Birds is not in the originall but necessarily vnderstood seeing not any singing but such singing of birds as afterwards namely of the Turtle is here vnderstood that being one glorious effect accompanying the Spring The old Latine turnes it Tempus putationis the time of lopping or pruning the vines The word indeede sometimes so signifieth but as it signifieth also a singing so here it can onely so be taken not for a cutting For helping the Latine translation Genebrard saieth Old vines are cutte in the Spring But here we see the vines brought in with their fruite after and therefore not to be considered in the lopping time besides that Genebrard obserued not sufficiently that the Spring is here brought in with many fruites for so forward was the earth in Palestina insomuch as our March with them the first moneth it affoorded eares of corne for oblation Nay Genebrard himselfe presently after obserueth that the word signifieth also Cantillatio a
forth fruite vnto Iesus By Foxes Diuines haue a double sense Either they take them for Sinnes or for Persons seeing both of them bring detriment to the church Eâ—â—ry sinne may well be compared to a Foxe great sinnes to great foxes small sinnes to small foxes whether we respect the subtiltie of sinne or the harme and corruption accompanying sinne And in such sense all sinne great and small is here to be apprehended and staide as a capitall aduersarie to the Churches good More commonly and therein I am willing to insist by foxes are vnderstood subtill destroying persons laboring the ruine of the Church And in such sense our Sauiour himselfe calleth Herode a Foxe and in such sense Rabbâ— Shelomoh calleth the Aegyptians foxâ—s for labouring to destroy their males in the birth And Abben-ezra termeth the Israelites themselues these foxes for destroying the Lords vine in the flower or first fruites by worshipping the calfe in the wildernesse For the better vnderstanding whereof let vs consider what bee the properties of the Foxe First in his running he rolleth in and out with turnings and windings and therfore of the Latines is termed Vulpes quasi volupes Which well resembleth the turnings and windings of the wicked Qui nunquam rectis itineribus sed tâ—rtuosis an fractib currant who runne crookedly in all their wayes Against whome Dauid thus prayeth But these that turn aside by their crooked waies them O Lord leade forth with the workers of iniquitie so peace shal be on Israel Psal. 125.5 Such by-wayes Iscariot ranne when he slunke aside to indent with the rulers for betraying of his Maister and as foule an end did beâ—ide him Achitophel was a subtill winding Foxe but the snare caught him and hanged him for conspiring against his Maister For all their crookings and turnings do but tend to the seducing and harming of others Secondly the Foxe lacking meate he faineth himselfe dead and so the birds hasting downe as to his carcase Volucres rapit deuorat he seizeth on the birds and deuoures them Such cloked ones David speaketh of thus Hee lyeth in waite in the villages in the secret places doth he murder the innocent hee lieth in waite to spoile the poore hee dooth spoile the poore when hee drawes them into his nette Hee croucheth and boweth therefore heapes of the poore doe fall by his might Whose might is prefaced by wicked slight Ioab so bowed till Amasa fell into his pawes and Absalom so crooched till aboundance of people fell into his snare Wherewith let me put you in minde of Henry Philips an english Fox who at Antwerp did first with al cunning seeme dead to the world and Idolatrie in the eyes of our diuine Tyndall but afterwards Maister Tindall hauing lent him 40. shillings and carried him forth to dinner did betray the Holy-man into the hands of two Catchpoles whom Philips had placed at the doore going out for that deuouring purpose Who finally for the faith sake being brought to the place of execution was first at the stake strangled with an halter and then consumed with fire Hereto let me adde another History Iohn Diazius by birth a Spaniard by doctrine a Sorbonist conuerted from his idolatrie accompanying good men amongst whom Martine Bucer he finally was of Bucer sent to Nurneburge to ouersee the printing of a booke there A brother of his Alphonsus by name a Lawyer and iudge à latere to the Inquisition hee comming to Nurnburge did trauell with the saide Iohn for his reducement to Poperie But not preuailing Alphonsus himselfe at last O craftie foxe he feined himselfe to be conuerted from Poperie also Who then laboured that Iohn would accompany him into Italy but not preuailing the Fox Alphonsus departeth exhorting his brother to constancie About three Dayes after hee returneth againe with a bloody Butcher hired of purpose who whilst Iohn Diazius was reading a letter his brother gaue him did with an axe cleaue his head in peeces The fact done they fledde and yet were apprehended but by the Popes iustice were acquited Yea these lesser foxes I warrant you they were of Reinard the great fox of Rome held little inferiour to Saintes Our Sauiour bids vs beware of woolues clad in sheepe-skinnes and we from experience may also cry one to another Take heede both of great and small foxes who vnder a Frierly ducking humilitie doe subtilly catch hold and deuoure the Lords people Some by crooching doe insnare the bodies life some by counterfeite humilitie doe steale away the soules life All of them subtile and destroyers of the church Nay by somuch the more their malice is to be bewared as it is approoued to be as vehement as fire they thinking which our Sauiour noteth that in so doing they doe to God passing good seruice A zealous ignorance and yet right beastly foxes What shal we then conclude of such as in the boyling maâ—icâ— of their soules could be content and sometimes do put in practise to take away the â—ues of these who in their owne conscience doe bring more vantage to Christes vineyard in one day then themselues in 7 yeares shall not these be much more held for foxes yea for witting and wilfull murderers But when such subtil Machiuils haue laid their snares for others we see timely repentance not interueening that themselues are caught and strangled The Thracian Foxe is noted in the frost time aure ad glaciem apposita conjectare crassiâ—udinem gelus by laying the eare vnto the yce to take knowledge of the frosts thicknes who finding so the yâ—e strong inough do run ouer for pasture Such foxes there be of mankinde who by the harkning of the eare and the application of senses do see if the plots and grounds whereon they meane to worke for profit be strong inough which if they find then they run to and froe for aduantage And to walke vpon sure grounds it is the whole scope of our meere Humanists Such a fox beyond the riuer was Sanballat such a fox was Tobiah the Amonite who mocking the Iewes worke did say That if a fox went vp he should euen breake downe their stony wall thinking the frost had made al their own pâ—ot-forme strong inough who in their letters to Artashast pleaded the Kings tribute honor but God sent a thawe that melted their yce their ground work came to nothing Though our politiâ—ians ordinarily do walke on such grounds yet somtimes a sodaine thawe or storme quasheth that yce so they fall in and be drownd Take heed therfore how thou aduenture thy life by the iâ—dgemeÌ„t of thine eare by the application of thine natural senses The eye somtimes iudgeth of meÌ„ as of trees the eare of Hienaes noise as of some Sheapheards voice and yet plus valet â—culatus testis vnus quam auriti decem one eye witnes is better then tenne that report but by the eare Our Sauior therfore is of I say set forth
Hebrue forme Iitscak in English Laughter And who is the Churches laughter The Psalmist saith that when Israel was freed from Babels capituity their mouths were filled with laughter As that deliuerance shadowed the faithfull their freedome from satan and sinnes captiuitie so their deliuerer is Christ whereof after and He is it onely that filleth our hearts with laughter For which the Apostle saith Reioyce in the Lord alway againe I say reioyce And indeede all laughter and ioy out of Christ is but a Diabolicall grinning Abraham hearing that hee should haue a sonne in his old age hee for ioy laughed and the world in his old age bringing forth Christ Iesus according to the ancient promise hath occasion much more of laughter and holy reioycing God giue vs hearts to reioyce in this Isaac For the thing Isaac was freely offred vp of Abraham and yet not He but the Ramme died The Ancients here haue obserued and applied much I onely here doe vrge these particulars Sicut Isaac ipse sibi ligna portauit ita Christus in humeris portauit lignum crucis as Isaac himselfe carried wood for himselfe so did Christ Iesus carry the wodden crosse Because with the wood that is the fruite of the tree we were wounded in Adam wee are againe by the mysterie of wood healed namely by Christ his death vpon the legall tree accursed For he became a curse for vs that we might become a blessing to his Father Furthermore when all came to all the onely begotten of Abraham died not but the Ramme entangled in the briers died So not the onely begotten of our heauenly father died in the nature whereby he was his onely begotten but in his sheepish nature by which he set free the sheepe of his pasture Died he not Significat domini diuinitatem dum non fuit occisus in that he was not slaine that representeth his diuine nature He so died for vs in his humanity as notwithstanding he remained immortall in his diuinitie The Godhead being impassible it was by the Scape-goate in Leuiticus 16. that went from the sight of men al-arets gezérah into the land of sequestration As for his Humane nature that was the Ramme entangled in the briers and thickets of our sinnes for if worldly cares be thornes Math. 13.22 then well may the sinnes of the world be the thickets that held Christ Iesus to death So I vnderstand it of sinnes rather then with some other of sinners And yet it is true that abhominable sinners compared to thornes 2. Sam. 23.6 they apprehended and bound him as a Malefactor Others vnderstand it of Christ crowned by the Iewes with thorne and so indeede he was crowned and abused But properly and next hand it was our sinnes put vpon him that captiued his humanity during the occultation of his diuinitie O cruell crowne of thorne deserving nothing at all to be worshipped but much more cruell sinners that bound him as a Malefactor and notorious pricking sinnes that plagued him to the death The snares of death tooke hold of him when our snare thereby was broken and wee as a Bird deliuered Well may the mountaine where he suffered be called Iehouah-ijreh The Lord will prouide for as it was promised to Abraham it hath beene performed to vs God hath prouided what a Sauiour for his people The Lord make vs thankefull That secondary sense whereby Isaac shadowed the Church I here omitte And this shall suffice for a â—aste of Personall shadowes before the Law Now I will as God shall enable beginne with such personall types as were vnder the times of the Lawe and hereof also but a taste of some fewe And this is it to be done first by producing some circumcised secondly some vncircumcised and yet both sortes figures of Messiah and glorious things accompanying him For circumcised vnder the Lawe I first will propound Aharôn the great sonne of Leui the high-priest first ordained to Israels tabernacle Lect. XXI Aharon IN Aharon I will not obserue whatsoeuer might be obserued for that were to exceede much the proportion I haue kept before in other shadowes but onely these particulars first his Name secondly his Office or function And in that function first his forme of Instalment secondly his garments thereto consecrated thirdly the official Action First to his Name Aharon is a Mountaine or as Ancients vsually expound it a mountaine of height or high mountaine And how well in this Name Messiah and his Kingdome is shadowed let vs consider specially in two scriptures The first shall be that in Isaiah 2.2 the second that in Dan. 2.44 45. Isaiah saith that in the latest of Dayes Beacharith haiamim The mountaine euen the house of the Lord should be prepared in the height of the mountaines and that it should Lift vp it selfe aboue the Hills and whereto all Nations should flowe c. that is In the latest or last of the worlds dayes that is in the worlds sixt age God will effect this glorious worke namely hee will Lift vp his Sonne and he shall draw all faithfull of the Gentiles so well as of Iewes vnto him A standart shall be lift vp and from farre they shall bring their sonnes and daughters to march vnder it to become subiects of this kingdome called typically sometimes The mountaine of his holinesse As for Daniel he telleth Nebuchadnetsar plainely how in the last times God would set vp a Kingdome which should neuer be destroyed yea such a Kingdome as should abolish humane vaine Regiments for making roome to it selfe because of a little stone cut from the mountaine it should grow to be a great mountaine filling the whole earth Which Stone is that Petra where of Petrus tooke name the corner stone and Rocke of our Saluation who howsoeuer small at first yet finally is growne as a mighty mountaine his Christian Kingdome filling the earth which is indeede the Reall mountaine of Gods Holinesse He the Stone and Head but his mysticall body and Church iâ— the Kingdome and large spread mountaine for such is the vnion of Christ and his members that what is first said of him is often againe in the second place applied vnto them specially in their ioynt-communion And thus in the name of Aharón is shadowed forth that Messiah in his mysticall body is as a Mountaine first so Eminency and height ouer all the earth He ouer the People his people ouer the earthly Abiects secondly for Vniuersalitie seeing in tract of due time his Church should no more be paled in Iudea but should flowe through the earth with such successe as it should neuer be destroyed The breadth the length and depth and height of our heauenly Father his loue in Christ it secretly is couched in this litle Name O thou great man of God Aharon For his Office it was Kehunnáh that of Priesthood incommended to Israel till Messiah came who was to be a Priâ—st after an other order euen
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-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
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
would be so farre from taking their long Medusaes shagges for a glorie as they would therein shame and know themselues worthy to be counted for that amongst the number of beasts To whom that ancient adage of ours is adopted Bush-naturall more haire than wit If they would herein be Nazarites then let them as before abstaine from wine from all strong drinks from other dainties and from hauing communion with any vncleanenes And yet if they were minded so to do they should but Iudaize and after a sort preach that Christ is not come in the flesh seeing his so comming is the abolishment of legall shadowes Our Messiah fulfilled this abstinence from Glorie in the roome thereof clothing himselfe with shame not so much in wearing long haire for I know not whether the painter deale rightly therin as in bearing our beastly shamefull Sinnes vpon him aâ— a burden Which sinnes of ours grew and multiplied in length vppon him who is the Churches head and he vnder them mourned till the time of his voluntarie vow was expired And that vow was then fulfilled when vpon the crosse he cryed Tetelestai It is finished 4. Whereas not onelie Samâ—on was tied to these legall obseruances what time he should be borne bâ—t also his Mother is of the Angel enâ—oyned such abstinence before after conception she herein might well resemble the blessed Virgine Marie to whom the Angell Gabriel related the extraordinarie forme of Messiahs conception by the Holy Ghost his ouershadowing Which blessed Virgin no doubt vpon such intelligence would right willingly abstaine from whâ—tsoeuer might vnbâ—seeme such a Glorious generation as also endeuour aftâ—r euery obedience by the which she might be the fitter Temple of the holy-ghost the fitter Mansion for the mightie God of Iaakob With the angell she conferred at Nazaret Luke 1.26 c. and therewithall might secretly obserue that the Holy thing which was to be borne of her he should be some new Samson and extrâ—ordinarie Nazarite Euen hee by whose abstinence Adams Gluttony was to be cured Euen he that should touch no vncleane thing for clensing his mystâ—call bodie and yet should vndergoe our Sin and Shame for a season that so at last he might shaue and sheare it quite off for our Redemption So much as Samson was a Nazarite Lect. XXVII TOuching his Morall or Iudiciall calling I wil obserue first his Preparation thereto secondly his Practise For the Preparation Rúach Iehóuah Iepagnâ—móh the Spirit of Iehouah by turnes acted him or smit him like as a Musitians fingers smit an instrument for effecting melodious harmony which without such stroke would sound nothing Wherein is secretly intimated that not Samson alone but euerie man also is as an instrument strong with the cords of â—eâ—â—e and affection but giuâ—ng forth no true sound otherwise then they be smit and instincted by the sauing Spirit of Iehouah And for such respect it is that the Apostle willeâ—h the Ephesians to make melodie to the Lord iâ— their hearts chap. 5.19 Could Samson not set vpon his Iudiciâ—ll calling tiâ—l this diuine Musicall Spirâ—t camâ— vpon him and acted Nor did our Messiah-Samson attempt such publique calling for deliuering his Israel till the same spirit came vpon hiâ— in the forme of a Doue which spirit else was alwâ—yes with him but quasi latenter as it were in a more hidde manner Samson till he was growen to mans sâ—â—te iâ— scarslie heard of but then the Spirit coms vpon him and driues him forth to skirmish So our great Nazarite conceales himselfe much till he was growen to be about 30. yeares â—ged then he steps forth to Baptisme within the diuine tents of his father where the Holy Ghost commeth vpon him and acts him thence into the wildernes wher he was to begin his skirmish Thus fitted he goes forward and this for the preparation His Practise I will consider first as he hath to doe with a Beast secondy with men mannered like beasts The Beast is a yong cruel Lion which comes roaring vpon Samson whome the Nazarite seizeth on and teareth in fitters By the carcasse of which Lion Samson afterwards comming behold Bees had couched hony therin whereupon he framed that Riddle Out of the Eater came meate and out of the sharpe came sweete Samson hauing a calling to skirmish with vnreasonable men the Lord dealeth with him as sometimes with Dauid he casts a Lion in his way that so conquering that beast he might with more strength of faith lift vp his hand against the vncircumcised And such rude copings as this eueâ—y Nazarite of God meeteth with But in ouercomming such temptations lâ—t them not say that flesh and blood hath deliuered them but that their conquest is by the Spirite of God whose grace is sufficient for them But for the further mysterie I will relate vnto you first the application of a certaine Antient secondly what I conceaue with some other further Augustine by this Lion doth vnderstand such brutish Kings and princes as at the Gospells first out-gate did rore against our Samson Christ Iesus whome finally he did spiritually conquer and bring vnder Who being once subdued to Iesus did afterwards as Isaiah foretolde become nource-fathers and mother-fosterers and feeders of the Lords people And true it is that the earths Gouernours were first such Lions and secondly such profitable Bees in feeding the faithfull with the hony-combes and sweete of their Kingdome Nor neede it be a wonder when as Saul a great Maister of Israel did at first rage and roare against Iesus who afterwarwards being knockt downe and his heart contrited or rent did become of a Saul a Paul of a Persecutor a Professor of a Lion a Lambe of an eater a feeder of many with that foode of the word which Dauid affirmeth to be sweeter then the hony and the hony-combe Psal. 19.10 This age affordeth many such Sauls but few Pauls many Hornets but few Bees much gall and aloës fewe hony-combs Nay which is more the hony-combs which others left to the Church a number doe spoile the Church of them Fight the Lords battailes they may that shall but hony few of them shall catch nor yet a poore hiue to put their heâ—ds in But inough of that lest the wasps sting me In a neerer sence for the head is neerer then the members I doe with some other vnderstâ—nd Satan by this Lion As Saint Peter doth resemble the Diâ—el to a roaring Lion walking about seeking who he may deuoure 1. Pet. 5.8 nor know I but the Apostle may allude to the foâ—mer â—o it welâ— fitteth the time of our Samsons outgate into the wildernesse What time not only he was acted of the holy spirit but also did there meete with hells hungry Lion coâ—e forâ—h against him roaring and bellowing his horrible tâ—ntations But our Samson in the power of his owne word and spiâ—it did cope with that Lion and as Dauid somâ—times did tooâ—e hold of his beard
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
people to lift vp their hearts and then with Saint Stephen they shall see Christ not onely crucified but also on the right hand of his father glorified there making intercession for euerie of the faithful there being no other name vnto vs vnder heauen by the which wee are to be saued Thus the fierie and furnace-like afflâ—ctions of Iesus doe expell the fiery sting of the wicked this fire expelling the former And thus all Shadowes before the Law and vnder the Law do leade the Church to Christ Iesus crucified and now glorified Hee being the substance the shadow ceaseth The day-breake of the Gospell hath put an end to the Lawes night and darkenesse So much briefly of shadowes Arithmeticall Personall and Sacramentall Lect. XXXVII Vntill the day breake and the shadowes flie away Retire my welbeloued and be like a Roe or yoong Heart vppon the mountaines of Bether WEe haue before at large examined the sorts of shadowes types and figures which were to giue place and breake vp with the time of the Gospels bright appearance In the second place as at first I obserued it remaineth that something be said of the shadowes vnder the Gospel which are not to flie away vntill the second comming of Christ Iesus for so it may be that the Church here designeth not onely the First but also the Second comming of Messiah With which appearance the Sabbaticall morning shall beginne a day without darkenesse and euening as is his shadow Genes 2.23 for then we shal see Christ Iesus as he is and no longer be vnder shadowes 1. Iohn 3.2 The shadowes peculiar to the time of the Gospel for imposition of hands is in common to both Testaments they be two Baptisme and the Lords supper And vnto these two it was that Ancients had relation whenas they say aperâ—it latus vt illic quodammodo ostium vitae panderetur vnde Sacramenta Ecclesiae manaâ—erunt The side of Christ was pierced that so the doore of life there might be set open from whence the Churches sacraments haue issued vnderstanding so by water Baptisme and by blood synecdochically the Lord his last supper Herevpon it was that Augustine balancing the old and new sacraments hee saith in one place that Christ hath giuen to vs Pauca pro multis a few for many and in another place hee saith that Christ hath ioyned his people together sacramentis numero paucissimis by sacraments fewest in number Now the fewest in number is Two for vnitaâ— non est numerus one is no number As for the Romanists numbring vp to the Gospel seauen Sacraments it is quite besides booke proceeding onely from supâ—rstition as was that in their elder brother Balaam calling for seauen Altares seauen Bullockâ— and seauen Rammes Numb 23.1 To discourse here of these two sacraments it is not my purpose fiâ—st for that such doctrine is often vppon occasion deliuered amongst vs secondly for thâ—t the doctrine of these two sacraments it hath often beene vrged before in our discourse of the old Testaments shadowes Mutantur signa Res autem signata manet the signes are changed but the thâ—ng signified remâ—ineth For vnto Baptisme thou maist referre all the shadow-washings with purifications and vnto the Lords supper thou maist referre all the mysticall eatings and drinkings in and without Paradise before and after the flood before the Law and vnder it And this is the new Testaments perfection and glory that in one speach twoo things are spoken that in twoo sacraments two hunâ—â—â—d are sealed vp to the faithfull Which two sacraments as they leade â—nto Christ so when Christ our life appâ—areth in glory these shâ—dowes must vanish also Apparâ—nâ—â— vâ—ritate figura cessâ—t sicâ—◠〈◊〉 abseâ—â—â— Impâ—râ—tore imâ—gâ—â—iuâ— habâ—t authoritatem prâ—sente â—on habet the truth it selfe appearing the figure ceaseth euen as an Emperours image hath authoritie in his â—bsence but being present no such matter Till that day therefore breake and these two shadowes also flie away let vs with all truth of faith and thankefulnesse set forth the precious passion and bloodshed of our Sauiour Christ Iesus Thus much touchâ—ng thâ— time of Messiahs decreed absence It remaineth in the second place that the maner of his absence be considered namely as a Roe or yong hart vpon the Mountaines of Bether And herein obseruable first the Creature whereto he is resembled namely a Roe or yong Hart secondly the place of his abode and that is the mountaines of Bether Of the Roe and Hinde I haue before spoken in verse 7. and 9. and that somewhat amply here therefore I passe by such particulars as toucheth that resemblance Touching the Mountaines of Bether something is to be spoken wherewith the whole is to be concluded Bether is here taken of some for the Proper name of a place so termed of othersome it is taken Appellatiuely and so is englished mountaines of diuision If the proper name of a place then it is not yet obsâ—rued what place that should be excepâ— that which in 2. Sam. 2.29 is tâ—rmed Bithron in the land of Gilead As for the old latine that readeth Bethel belikes Lamed wanted the head and so he tooke it for Resh followed of Pope Sixtus in his edition I set not onely all Hâ—brew coppies against that but also Pope Clement his edition If the Hebrâ—e word Bether be not a proper name but a Noune Common and so it is to be termed Mountaines of Diuision then it is a question what mountaines these be who according to the Letter are pointed at As I knowe no Writer that hath determined that so I can not gesse whâ—t mountaines except they should be either the Mountaines that enuironed Ierushalem or suppoâ—ted Zion which neither I see how litterally they may bâ— so termed or else the two Mountaines Gerizim and Gâ—ebal Deut. 11. â—0 27. c. Iosh. 8.33 where the twelue tribes were Diuided Simeon Leui Iudah Issacar Ioseph and Beniamin vttering the blessing from mount Gerizim and Reuben Gad Asher Zebulun Dan and Naphtali vttering the Legall curse from the other mountaine And betweeâ—e what could there greater Diuision be then betweene Blessing Cursing Let the Mountaines be what they shall be I doubt not but thereby we are mystically led first to the partition wall which diuided betweene Iew and Gentile vntill the comming of Christ who then of two were made one no people then standing of as accursed but all called into one Sheepe folde for communicating with the Gospel of blessing Secondly as we respect Christ now returned into the heauens the mountaines of Gods holinesse so it further in mysterie leadeth vs to these mountaines of notable diuision by which we yet are parted from the full fruition of Iesus So that the church of the Gentiles figuratiuely introduced before Christs incarnation doth but subscâ—ibe to Messiahs mysticall feeding in Israel to whom the Oracles were committed and they so lift vp aboue the Nations till the Day wherein the Gentiles