be perfected Heb. 11. 40. 5. Their order They stand in foure rowes in a comely quadrangle signifying the comely order that Christ hath stablished in the Church some in higher place some in lower some of one ranke and vertues some of another as those stones but all stand seemely and fitly And this order wee must maintaine keepe our rankes as they did 6. The figure The foure square ver 16 signifying the stability and firmenesse of the Church as a foure square turne it any way is firme Satan and all deceivers shall not pick one stone out of Christs Pectorall The gates of hell shall not prevaile against him that is fixed in that rocke and stone of Israel 7. Their use That Aaron who before bare the names of Israel on his shoulders before the Lord might now beare them on his heart continually for a remembrance before the Lord when he goeth into the holy place ver 29 signifying 1. The ardent love of Jesus Christ towards his Church who beares it not onely on his shoulders as a shepheard nor onely in his armes as a nurse but upon his heart and in his heart never to forget our good If Aaron may forget the names he carries upon his shoulders he cannot the names upon his breast or heart so cannot Christ forget the Church he hath taken into his heart Isa. 49. 15 Can a woman forget her child and not have compassion on the sonne of her wombe though they should forget yet will not I forget thee 2. Bearing of the names continually before the Lord on his heart signifieth the continuall mindfulnesse and intercession of Jesus Christ for his Church in that heavenly sanctuary Heb. 7. 25. By vertue of which all our prayers get audience and acceptance 8. The quantity As all the names of Israell were gathered into a narrow compasse so Jesus Christ our Mediator shall gather together into one all the despersed sonnes of God and present them before God as the most beautifull and precious parts of the world Ioh. 11. 52. He shall make a short account in the earth in comparison of the wicked who will take up more roome II. In respect of the Urim and Thummim which were put in the brestplate of Judgement ver 30. Of which Rabbi David a Jew saith It is unknowne to us what these signifie And what this precious monument was put by Gods appointment into the fold of the Pectorall no man living can tell I take it to be no workemanship of man but a sacred monument immediately received from God But expresly they signified Jesus Christ 1 in their names 2 in their use 1. Their names Urim and Thummim Urim signifieth lights in the plurall number Note that there were not lights and shining before in the Pectorall by the many precious stones but here is a glorious light shining above them all to which their light is obscurity Plainly signifying Jesus Christ in whom are hid treasures of wisdome and knowledge Col. 2. 3. He is the light of the world Ioh. 9. 5. Which enlighteneth every one that commeth into the world Ioh. 1. 9. There are many lights as stones and stars in the world but he is the sun nay he is lights With him is many-folded wisdome And without him is nothing but darkenesse sinne death inner darkenesse and utter Ioh. 8. 12. Thummim signifieth perfections And to whom can this point us but unto Christ in whom alone are all perfections of holinesse and graces There is illumination in the twelve stones the Church but not any perfection there is some purity in the stones but farre from perfection of it In Christ is perfection in all parts and from him alone wee must expect our perfection II. The use of them was to receive by them answer from God when the high Priest consulted with him vers 30. For when the Priest asked counsell of God God is said to answer by Urim that is not by the colour of the stones nor the changing of colour by brightnesse blacknesse or bloodinesse of them as some Jews but the Lord answered by voyce Numb 7. 89. And therefore it is called the Urim of Judgement not because it selfe gave judgement or decided causes but because the Lord answered when the Priest applyed the Urim and Thummim This directly looked at Christ as to whom 1. all secrets and Mysteries are perfectly knowne He is the Lamb with seven eyes which are the seven spirits of God Rev. 5. 6. Onely worthy to open the booke ver 9. because of his abundant grace and wisdome signified by the seven spirits 2. Who makes knowne and continually reveales to his Church and members as their need requires whatsoever is meete for them to know by such meanes as himselfe hath sanctified Now although this was a great priviledge of the first Temple and the second did want it that they might not be kept from desire expectation of the true Urim and Thummim yet we in the new Testament are farre beyond them For as the Oracle by Urim was certaine for direction so Christ is the most perfect rule and direction shadowed by that As the Urim answered by voice so Christ by his word preached As God spake then by Urim to the Priest So now by his owne sonne Heb. 1. 2. Wouldst thou have God answer thee goe to the Urim 1. Frequent his ordinance God then answered when the Priest consulted 2. Pray for wisedome If any want wisedome let him aske of God and it shall be given him Iam. 1. 5. 3. Feare God Psal. 25. 14. The secret of the Lord is with them that feare him 4. Follow and obey the voice Iohn 14. 21. If any love me and obey my commandements I will love him and reveale my selfe unto him Iohn 7. 17. If any man doe the will of God he shall know the doctrine whether it be of God The third peculiar garment of the high Priest was the robe of the Ephod Exod. 28. 5 31 On the skirts of which were fastened 1. The Pomegranats of blue silke and purple and skarlet round about This fruit hath a most pleasant smell sweet in it selfe and sweetning other things round about it and is full of precious iuyce and liquor 2. Bells of gold between them round about a golden Bell and a Pomegranat the use of which was that his sound might be heard round about when hee went into the Sanctuary and holy of Holies The whole garment signified the righteousnesse of Christs humane nature which is 1. Most sweet it selfe having a most pleasant savour as the Pomegranate 2. Full of most precious iuyce and vertue to qualifie and abate the raging heat of Gods displeasure as the iuyce of Pomegranats doth allay the burning heat of an ague that would shake the body to pieces 3. Casts upon us a sweet savour being wrapped in it For wee by nature stinking in our sinnes and rottennesse are loathsome to the Lord but once covered with
this mantle wee are a sweet savour to God who now speaks of us as Isaac of Iacob covered in his elder brothers garments My sonne is as the savour of a field which the Lord hath blessed Gen. 27. 27. 3. This garment hath a sweet sound as of golden Bells which to heare were most delectable because the garment of Christs righteousnesse brings grace to us no otherwise then by the sound of the Gospel For faith by which wee put on Christ is wrought by hearing the sweet sound and golden Bell of the Gospel Whence some have thought that by this part of the Priests Attire is shadowed the Propheticall Office of Christ. Sweet is the Proclamation of the Gospel of peace 4. The use That by these Bells the Priests must bee heard when hee goeth into the Sanctuary signifying the power of Christ our high Priests perpetuall intercession being entred into the Sanctuary of heaven for his elect and chosen The fourth peculiar garment was the Miter or bonnet upon his head verse 36. 1. Made of blue silke and fine linnen verse 39. like as it seemes to an halfe coronet 2. Beautified with a golden plate on which was written Holinesse to the Lord. 3. The use Aaron must ever have it on his forehead while he beares the iniquity of their offerings to make the people acceptable before the Lord verse 38. 1. The miter and crowne on the Priests head signified 1. The Deity of Christ our head which as a crowne or circle wants beginning and end 2. The Kingly Office of Christ with all that honour and crowne of glory set on the head of our Redeemer to whom all power is given in heaven and in earth And according to his power is his name for God hath exalted him and given him a Name above all names Phil. 2. 9. His stile is not onely King of Saints Revel 15. 3 But King of kings and Lord of lords Chap. 19. 16. 2. The golden plate in which was written Holinesse to the Lord did not onely distinguish it from the miters of the ordinary Priests which wanted such a plate but specially typified Iesus Christ our head in whom was most conspicuous as in a mans forehead a most divine and perfect holinesse purer then the gold of that plate Who was not holy onely as other sanctified persons but holinesse it selfe Holinesse in his person holinesse in his nature holinesse in all his actions and passions holinesse in the fountaine and originall whence all streames of holinesse issue forth to his elect members So Ioh. 17. 19. I sanctifie my selfe that they may be sanctified Never was there so pure a plate such shining holinesse so deeply ingraved as nothing can raze it out for ever 3. The use was significant that as the high Priest having on this plate with this inscription got the iniquities of the people pardoned which he bare before the Lord So our high Priest Jesus Christ presenting before his Father his most absolute holinesse gets a pardon for all our sinnes which he beares upon himselfe And as their sinnes were pardoned in respect of the high Priest who represented Christ So both theirs and ours are indeed and truth pardoned for the true and eternall high Priest who is Christ himselfe The fifth peculiar garment was the embroydered Coate of fine linnen verse 39. which was a beautifull costly and large garment reaching downe to his feet covering most of his body curiously wrought with most precious matter and cunning workmanship which noted the dignity of the person and office of the high Priest For in old time long white garments appertained to men of high place and excellent in wisedome As in Iosephs advancement Gen. 41. 42. hee was clothed with white fine linnen when he was to bee Vice-roy and next in authority to the King See Ester 6. 8. how Merdecai was apparalled by the Kings command This garment was most proper to our high Priest of the new Testament Jesus Christ who is by it described Revel 1. 13. clothed with a robe downe to his feet Noting 1. The excellencie of his person who is Prince of peace Isai. 9. 6 For so long white garments ever betokened peace both within the Church and without 2. That hee excelled in wisedome and counsell being the great Counseller and the spirit of counsell and understanding resting in his brest Isai. 11. 2 For to such also these garments belonged Dan. 5. 7 16. 3. The lovely and beautifull connexion and conjunction of his Propheticall Priestly and Princely Offices sincerely and perfectly fulfilling them and appearing before God in them as in a most costly embroydered garment consisting of many pieces and many colours fitly couched and laid together And this garment hee ware not onely in earth as the Priests did but now after his ascension he continues to performe the Offices of the high Priest for his Church in the same embroydered garment presenting before God the merit of his onely sacrifice and making intercession to the Father for it The sixth garment is the girdle of needle worke verse 39. Of diverse matter linnen blue silke purple and scarlet and of diverse colours Chap. 39. 29. The use of it was to fasten the Priests garments unto him that they might not hang loose upon him in his Ministration And specially points out unto us our high Priest Jesus Christ described after his ascension Revel 1. 13. to bee girded about the paps with a golden girdle Noting in Christ foure things 1. The truth and constancy in accomplishing all the gracious promises of the Gospel seeing our high Priest is girt about with the girdle of verity 2. His justice integrity pure and uncorrupt judgement as gold Isai. 11. 5. Iustice shall be the girdle of his loynes and faithfulnesse the girdle of his reines 3. His readinesse to doe the office of a Mediatour Girding of the attire hath ever beene a signe of readinesse and diligence in businesse undertaken So Luke 12. 35. Let your loines be girded about 4. His mindfulnesse and care in performing his office For as not girding is a signe of carelessenesse and negligence So girding of care and industry So our Lord and high Priest never carelessely cast off any poore and penitent sinner But in the dayes of his flesh minded their misery and now in heaven keeps on his girdle casts not off the care of his Church but perpetually accomplisheth whatsoever is needfull for her salvation Sect. IIII. I. In these garments some things necessary for Ministers some things for the people 1. All about the Priest must bee gold silver precious stones curious colours signifying that no vile or base thing must be in the Ministers cariage or behaviour But as the Priests costly garments covered the frailty of their bodies and graced them in their office so the graces of their mindes must not onely hide their weaknesse but adorne and beautifie them for the honour and prosperity of their function And
honoured Ioseph As 1. He richly decks and attires him puts a golden chaine on his necke Gen. 41. 42. 2. They must cry before him Abrech that is every man must bow to him 3. Every man must depend on his word Gen. 41. 55. Goe to Ioseph saith Pharaoh and what he faith to you doe yee So God the Father hath highly exalted his Sonne Jesus and given him not onely the rich robes of immortality and glory but a Name above all names that at his Name every knee shall bowe He appointed not Iohn Baptist onely to be his fore-runner to make way for him but all the Apostles and Evangelists cry before him Abrech Yea all faithfull pastours and teachers whose office is to bring men to stoope under the subjection of Jesus Christ. Yea he hath given his Sonne plenary authority to governe his kingdome and commands us as another Ioseph to heare him I. From the type and truth learn It is no new thing for the best men to be hated and wronged for their excellency and innocency Ioseph was therefore hated of his brethren because most loved of his Father Gen. 37. 4. Christ was hated because he was the light and gave witnesse unto it This is a certaine truth if God will testifie to a man the world will testifie against him whose judgements are contrary to his If God will advance a man in grace the world will depresse him If God be extraordinary to Moses Aaron and Miriam his brother and sister will hate him If David be respected Saul will envy him Who can stand before envy not naturall brothers No marvaile if men say as of old If we let this man alone all men will beleeve in him Well an evill eye is a signe of an evill man that dares in his thoughts check the Almighty for doing with his owne as he will And a good man cannot expect a surer confirmation in goodnesse then to be hated for it as in our type and truth Let us on the contrary there love most where God sheweth most love nor let any Ioseph leave his goodnesse for the hatred of the brethren II. All the sufferings of Gods children are ordayned and ordered by him 1. They are ordayned by God So in the type Ioseph sees Gods decree It was not you but God sent me afore you So did the true Ioseph It is not thou Pilate that couldst have any power over me unlesse it were given from above Ioh. 19. 11. and Acts 4. 27. 28. against thy holy Sonne Jesus Herod Pontius Pilate with the Gentiles and the people of Israel gathered themselves together to doe whatsoever thy hand and counsell had determined Let not us looke so much at mens malice as at Gods decree So did David when he said Shimei curseth because the Lord hath bid him curse David 2. Sam. 16. 10. If for brethren wee find enemies let us say as Ioseph It was not you God hath an hand in it 2. Our suffrings are ordered by God 1. For their measure as in the type Come say they let us kill the dreamer but they could not So in the truth come let us kill the heire and then the inheritance shall be ours let us bury him and lay stones and watch and seale yet with all these they could not keepe him under Feare not evill men they shall not doe as much as they will but as God will 2. For the end they cannot frustrate the counsell of God nor his dreames Neither Gods glory nor Iosephs preferment can be prevented So the Jewes Let us put this seducer to death and we shall well shift our hands of him what will become of his doctrine of his Disciples But all turned to his greater exaltation as Iosephs Conclude hence that all the hatred of evill men unjust accusations false sentences cruell executions shall not hurt but one way or other set forward our truest good As both Iosephs and Christs turne to their greatest advancement both their innocencies breake out as the light And innocency is innocency and will be so knowne and shall be as the Sunne at noone day III. A singular comfort Is Christ the true Ioseph our brother Hee will 1. know us when we know not him as Ioseph He will love us before we can love him he will love us when we shall not know it his bowels will earne within him towards us 2 Cor. 6. 9. as unknowne and yet knowne He is a stone of refuge to all his brethren and though he be rough for a while and try us with temptations and afflictions of sundry sorts as Ioseph did yet he will at length make himselfe knowne to bee Ioseph he will say I am Ioseph I am Jesus your brother 2. As Ioseph tooke order that his brethren should bee washed in his house and set at his owne table So our Ioseph washeth us in cleaner water even the pure streames of his blood and makes us cleane by the water of sanctification sealing it to us in baptisme and after feeds us at his owne table and sets before us the bread and water of life as in the sacrament of the Supper 3. As Ioseph sent his brethren home with victualls without money and with Chariots and all necessaries for their journey till they came againe to be fully provided for by him so our Ioseph furnisheth us in this our journey and travell with all necessaries without our money or merits untill we come to dwell with him and he be all in all unto us 4. As when Iacob and his sonnes came into Aegypt and at that joyfull meeting of Father and all the sonnes Ioseph went out to meet them So our Ioseph meets us now in our way by his grace and spirit and at that great meeting of all his brethren shall make ready the clouds as his Chariot and come in person in state and we shall meet the Lord in the ayre and be ever with him IV. As Iosephs brethren behaved themselves to him Gen. 50. 17. So let us behave our selves to Christ. 1. Humble our selves bee ashamed that we have so wronged our brother pray for pardon and as it is in Zachery looke upon him whom we that is our sinnes have pearced and lament and be sorry for him as one mourneth for his onely sonne 2. Honour him All our sheafes must bow to his he hath that extraordinary blessing from above and below the blessing of his father is strong with the blessing of his Elders Gen. 49. 26. Christ is blessed in himselfe and in his posterity in all ages 3. Depend on him for food as they and say with Peter Ioh. 6. 68. Master to whom shall we goe thou hast the words of eternall life and for all supplyes apply that to him which is spoken of Ioseph Gen. 50. 19. Is not he for us under God 4. Let his gracious promises comfort and feede us as Iosephs brethren were comforted by his Gen. 50. 21. 5. Offer him such gifts as wee have
present Moses in types and shadows Christ in body and truth Moses to one nation the Jews Christ taught all nations the true worship Moses doctrine accuseth woundeth Iohn 5. 45. Christs doctrine justifieth healeth c. III. In his passion and suffering 1. Moses being to deliver the Law fasted forty dayes and forty nights in the Mountaine alone Christ being to preach the Gospell fasted so long in the wildernesse alone 2. Moses comming armed with authority for the Hebrews good was rejected both in his person and doctrine and message The Hebrew could say who made thee a iudge Exod. 2. 14. And Pharaoh will not hearken Exod. 7. 4. Nay Pharaoh raged and oppressed the more Our true Moses comming to save the Jews sped no better for thus they protested aginst him Wee have no King but Caesar Ioh. 19. 15. And we will not have this man to raigne over us Yea his gracious words and potent works were still contemned and envyed by the wicked Scribes and Pharisees as at this day by all the wicked in the world and there is no stilling of the rage of the Devill and his instruments where Christ is truely preached 3. Moses refused to be called the sonne of Pharaohs daughter and left the Court of Pharaoh to be partaker of the afflictiōs of Gods people Heb. 11. Christ descended from the glory of Heaven to save his elect and to suffer with them and for them as Moses could not doe Yea he tooke on him our infirmities and sorrowes and on earth refused his right to be a King when they would have made him because his Kingdome was not of this world 4. Both were willing to dye at Gods commandement both went up into a mount to dye Moses on mount Abarim Christ on Golgotha Both carefull to supply their absence to their people Moses by appoynting Ioshua his successor Christ by sending his spirit to lead his people into all truth IV. In sundry particular actions 1. Moses lift up the Serpent in the wildernesse So was Christ lift up Ioh. 3. 14. 2. Moses obtained flesh in the wildernesse to feede many thousands So Christ in the desert fed many thousands with a few loaves and fishes 3. Moses marryed an Aethiopisse a stranger blacke Christ marrieth the Gentiles strangers and in the Encomium of his Church it is said I am black but comely Cant. 1. 4. 4. Moses sweetened the bitter waters of Marah by the tree cast in Exod. 15. 25. Christ sweetens our afflictions by the wood of his Crosse Heb. 2. 10. 5. Moses was called a God Aarons God for directing him in things of God Exod. 4. 16. and Pharaohs God Exod 7. 1. for executing on him as God Gods judgements But Christ is indeed God most wise in counsell most potent in revenge 6. Moses delivered Israel thorow the Red-sea by his Rod Exod. 14 So Christ his Church from death by his Crosse through the red-sea of his blood 7. Never was God so clearly seene by the eye of flesh as to Moses who talked face to face But never did creature see his face but Christ Ioh. 1. 18. 8. As Moses was transfigured on an hill Sinai and so glorious as Israel could not behold his face So was Christ on mount Thabor so as his disciples were amazed and wist not what they said 9. As Christ after death rose most gloriously So Moses body after his death was most gloriously raised in which hee was talking with Christ on the Mount in his transfiguration Matth. 17. 2. 10. Moses face was covered with a vaile Our Moses with the vaile of his flesh hid the glory of his Deity and put on vilenesse instead of majesty that men might behold him and see and heare him and beleeve I. The doctrine of religion which wee teach is of God 1. Wee teach no other then what Moses taught nor no other then what Jesus Christ taught the one being faithfull as a servant the other as the sonne in the house For as there were not two Churches of the old and new Testament So is there but one faith one doctrine in substance onely differing in manner of delivery 2. This doctrine was perfectly fully and faithfully delivered to the Church seeing both were so faithfull If there be a doctrine of traditions unwritten if a doctrine of merits of purgatory of intercession of Saints then was Christ unfaithfull and did not reveale the whole will of his Father Paul a servant revealed the whole will of God Acts 20. 27. Was the Sonne lesse faithfull 3. This doctrine is fully and sufficiently confirmed by many and mighty miracles both in Moses the servant and in Christ the Sonne and being no new doctrine it needs no new miracles It is too idle to call for other miracles when they cannot proove that wee bring any other doctrine If wee should bring in strange and lying doctrines never knowen to Moses or Christ as they doe wee would cast about for lying wonders and pretend fabulous miracles to prove them as they doe II. Whatsoever office or function God sets thee in bee faithfull so was Moses the servant so was Christ the Sonne Hast thou an high place in Gods house as Moses be faithfull see 1. Tim. 1. 12. Art thou but a doore-keeper in Gods house bee faithfull in faithfull performing of whatsoever God reveales to bee his will Hast thou received any talent lay it out to thy Lords advantage else canst thou not bee faithfull Let thy care and study be to bee found not onely faultlesse but faithfull in all things according to thy Christian profession that faithfulnesse may bee thy praise and crowne in Magistracy Ministery private life in the whole practise of religion and also thy comfort living and dying when the Lord shall witnesse unto thee as to Moses in his life time Numb 12. 7 8. and dead Deut. 34. 5 10. Moses the servant of the Lord died and there arose no such Prophet III. Labour to expresse the fruit of faith Heb. 11. 26. to preferre the state of Gods people above all earthly profits and prerogatives account the despised condition of the Saints above the admired happinesse of wicked men Moses would joyne himselfe to them when hee might have beene in the height of honour Christ would not be in heaven without them but endured more affliction then Moses could to enjoy them Hence observe foure sorts of people that are not of Christs nor of Moses minde 1. Politicians who take the honour and profit of the Gospel but will none of the afflictions of Christ. 2. Proud persons who will not looke so low as on afflicted Christians 3. Temporizer◠that looke a squint on them if any suffer for well-doing 4. Scorners that despise the society and exercises of Gods people as too base company and courses for them Let all such know 1. That Christ in heaven scornes them not nor withdraws himselfe from them yea heaven would not please him without them 2. That the
interest in the death of Christ as also that Christ did not onely deliver himselfe to death for us as this Ram but also giveth himselfe to feed us to eternall life Iohn 6. 55. My flesh is meate indeed 3. It must be heaved up before the Lord aud shaken too and fro every way ver 26. Signifying 1. The lifting up and heaving of Christ upon the Crosse. 2. The heaving up of our hearts in thankfulnesse to God for so great benefits 3. That the merits of Christ our true sacrifice and benefits of his death should by the preaching and publication of the Gospell be spred abroad into all corners of the world as that sacrifice was shaken every way East West North and South 4. This sacrifice must alwayes be offered up with cakes of unleavened bread tempred with oyle ver 23. Signifying 1. the most perfect purity of Christs life and doctrine without all leaven of sinne 2. That Priest and people must in service to God lay aside all leaven of maliciousnesse 3. The oyle notes the soft and loving kindnesse of God and Iesus Christ chearing and suppling the conscience by the sweet meditation of it as also how joyfully and gladly we ought to serve the Lord and with cheerefulnesse present before him all the parts of his worship Note hence as the eare hands and feete of the high Priest must be touched with blood before he attempt any part of his office so our care must be that all our parts all our actions and affections bee touched and purged with the blood of Christ. So David Psal. 51. 2. Wash me throughly Reason 2. Because sinne hath defiled the whole man all his parts all his actions all within him all without him 2. This foulenesse sticks so fast as it is no easie matter to bee cleansed Nothing in the world can fetch out this soile but the blood of Christ. Not all the water in the sea nor all the holy water in the Sea of Rome can wash away one sinne 3. All thou doest or performest depends upon the merit of this blood and dignity of this person and passion for acceptance The knowledge of thy duty must be sprinkled with this blood for that is signified by the eare The undertaking of duty by the hand The progresse and perseverance in it by the foot All must bee presented in him and by him and finde grace and acceptance If I wash thee not thou hast no part in me Qu. How may I know that the blood of Christ hath touched and purged me Ans. 1. It is not enough that Christs blood be shed but it must also be sprinkled If thou contentest not thy selfe that Christ hath died for all but seest how necessary it is to apply it to thy self 2 If thou hast an hand to lay hold on Christs blood and besprinkle thy selfe with it A man washeth his face with his hand This hand is faith which takes up the blood of Christ and applyes it to ones selfe as did Paul who dyed for me 3. If it wash the whole man within and without which no other blood could do The blood of sacrifices under the Law could not sanctifie the conscience but onely the outside Heb. 9. 9. but this can and must purge the conscience from dead workes ver 14. And under conscience is contained the whole innerman purged by the merit of his satisfying blood and by his spirit renewing our nature And for the outward man 1. If thy right eare bee touched thou hast the hearing eare rightly to heare the word of God Thou hearest to learne for to hearken is better then the fat of Rammes 2. If thy right hand be touched that thou art an active Christian not an hearer onely of the word but a doer and unto knowledge of the doctrine of faith joynest obedience of faith thou keepest the faith working as knowing that obedience is better then sacrifice thou darest not doe what seemes good to thy selfe or is right in thy owne eyes but what is rightly ruled by Gods word for that is the right hand touched 3. If thy right foot be touched that thou walkest in the right way with a right foot not making crooked pathes to thy feet but ordering thy conversation aright And all this with right ends and affections the feet of the soule laying aside all sinister ends and intentions in all thy obedience and directing all to the honour of the true Aaron and high Priest Jesus Christ. 4. If thou findest the effects of Christs blood sprinckled 1. Pacification of conscience for this blood speakes better things then Abels for us and in us for us to God by intercession in us by perswasion that the Lord looking on the blood of Christ rests wholly on it as a full satisfaction for all our sinnes for this is the end of shedding remission of sinnes Mat. 26. 28 therefore of sprinkling 2. Daily sanctification through this sprinckling 1 Pet. 1. 2. For out of the side of Christ issues water as wel as blood the one redeeming from condemnation the other froÌ„ vaine conversation the one purgeth froÌ„ the death of works the other from dead works themselves The sprinkling of this blood admits not security or idlenesse and carelesnesse nor suffers a man to sinne against this blood by impenitency unbeleefe despising of grace horrible swearing and foule lusts But makes the Christian truely noble as one now descended of the blood of Christ scorning the base and foule courses he formerly affected Find these markes and comfort thy selfe thou art sprinkled with Christs blood Thy whole course is sanctified all thy hearing all thy obedience be it never so weake in it selfe bee thy unworthinesse never so great it shall bee no barre to thine acceptance with God for every thing sprinkled with this precious blood is sweetned and accepted Sect. III. III. The third thing in the deputation of the Priest to his office is his apparrell appointed by God and called holy garments glorious and beautifull farre differing from all other mens And they signified 1. The function to be glorious and excellent 2. The fitnesse of their persons to that office 3. The glory of the true high Priest Jesus Christ of whom Aaron was but a figure For all the glistering shew of these Priestly garments set forth the more the Angelicall brightnesse of all the vertues which should shine in Jesus Christ. The Priestly garments appointed by God were tenne in number of which â—oure belonged to the inferiour Priests Exod. 28. 40. 42. 1. A linnen garment Which signified the white garment of CHRISTS righteousnesse and innocency which they were to appeare in before the Lord if they would be acceptable in their persons or duties Noting to us by the way that every godly Minister weares a white linnen garment not woven and made by men but by God not without him but within him not a shadow or ceremony but the substance and truth to which all
my selfe Sol. 1. Therefore as the woman having the bloody issue thrust in daily to touch the hemme of Christs garment Marc. 5. that his blood may heale thy bloody issues 2. As seeing need of daily mercy to true watch joyne prayer as Hezekiah The good Lord be mercifull to him that is sanctified although not according to the purification of the Sanctuary And the Lord heard him So will he thee where he findes a true endeavour after cleannesse Sect. VIII Now followes the oblation for the uncleannesse of leprosie The cleansing of the Leper is in Lev. 14. where we read of two sorts of oblations prescribed 1. For the cleansing of him that hee might come into the tent 2. After his cleansing and comming into the tent hee must offer three Lambes one for a trespasse offering one for a sinne offering another for a burnt offering with a number of ceremonies about the Lambes all leading to Christ. But in this place we are onely to speake of the former concerning his cleansing Lev. 14. from ver 2. to 8. Where 1. The Leper to be cleansed must bee brought to the Priest For he onely must discerne and pronounce of it whether it be cured or uncleane signifying that the sinner that desires to be cleansed must hasten to Jesus Christ the onely high Priest of the new Testament who onely is able to cleanse and heale our leprosie of sinne and herein is farre beyond all those types The Priest could discern of bodily leprosie and pronounce them cleane if they were so but hee could not make them cleane if they were not But Iesus Christ can properly forgive sinne the soules leprosie being the healing God and onely Physitian of soules 2. The Priest must goe out of the campe unto him to consider him to signifie how Iesus Christ findes us when he first comes unto us namely such as having the most loathsome leprosie running upon us have no right to the communion of Saints nor to any of the priviledges of Gods people but outcasts and aliens from God from the faith and from the common wealth of Israel Ephes. 2. 12. 3. The Priest must first see him healed and then proceed to the exact cleansing ver 3. signifying a twofold action of Iesus Christ in the curing of the leprosie of sin For 1. he must heale the sinner by the grace of justification and sound conversion but this is not all for there remains a great deal to do before we can be fouÌ„dly cleansed And therefore 2. he must bestow on us his Spirit to worke in us a daily growth and proceeding in sanctification before we can be pronounced cleane 4. The Priest must prepare 1. two little live birds of the clean kinde ver 4. 1. two birds to note the twofold nature of Iesus Christ his deity and humanity 2. two little birds to note the humility and meane esteeme of our Lord and Saviour Christ. 3. two cleane birds to note the unspotted and surpassing purity of both his natures 4. two live birds one to die and the other to live to note that Christ had one nature to dye in another not subject to death As also the twofold estate of our Lord Iesus his suffering and dying estate and his glorious and exalted estate 2. he must prepare Cedar wood scarlet and â—ysope noting as we have heard the excellent graces that Christ brings to his oblation both in regard of himselfe his Church and his father And signifying that Christ and his graces are inseperable And teacheth that no man can thinke to bee cleansed by the blood of Christ that is carelesse to receive his graces which thou must as eagerly desire as himselfe 5. The use of these materialls of cleansing concerne 1. the dying bird 2. the living bird 3. the party to bee cleansed First concerning the dying birde 1. One of the birds must be slaine pointing at the death of Christ without which is no purging or cleansing of sinne Heb 9. 22. But one bird onely dyed so Christ was put to death concerning the flesh 1 Pet. 3. 18. 2. It must bee slaine over running water that the blood might fall into the water The blood falling into the water signified 1. that a fountaine of grace by the death of Christ is opened both for justification and sanctification For water and blood here meet shadowing the streames of water and blood issuing from the side of Christ in his passion 1 Iohn 5. 6. 2. The bird slaine over running water signified the innocency of the death of Christ for though he must dye yet his blood is in pure streames as running water is 3. That this water must be running water not standing signifying that there is a continuall cocke and conduit of grace overflowing from this fountaine ever running and issuing from Christ to the refreshing of thirsty and weary soules beleeving in his name 4. By the falling of the blood into running water might also be signified that the death of Christ should run into the Ministery of the Gospell as the waters from under the Sanctuary every way As Christ spake of Maries fact preparing him to his death so much more of his death it selfe what he hath done and suffered shall bee every where preached to the worlds end 3. This water must be in an earthen vessell Not onely to signifie that Christ must sweat and powre forth in his death water and blood according to his humane nature which for the time of his abasement was a fraile and brittle vessell subject to infirmities and contempt and in all things like unto ours onely sinne excepted but also that this blessed treasury of the Church should bee retained and held in earthen vessells that is the faithfull ministers of Christ how contemptible soever they are in the world yet these shall cary and disperse these blessed mysteries unto men as 2 Cor. 4. 7. Secondly concerning the live Sparrow The generall signification of it was Christ now alive raised from the dead who can dye no more but ever liveth and sitteth at the right hand of God and that by the power of his divinity And 1. This Sparrow must be used also to the cleansing of the Leper For neither the humanity of Christ without his deity nor his deity without his humanity can cleanse or justifie the sinner Neither the life of Christ without his death nor his death without his life can availe us to righteousnesse Acts 20. 28. God shed his blood to purchase the Church to himself 2. The Priest must dip the live bird and the Cedar and scarlet lace and hysope in the blood of the Sparrow slaine and pure water ver 6. signifying 1. That the deity of Christ which is impassible in it selfe can yeeld us no comfort alone had it not been joyned to an humanity subject to passion which is plainly meant by dipping the live bird in the blood of the slaine For therefore the sonne of God must take our nature to better our nature
stand to his judgement What if men applaud and commend thee for an honest man a good neighbour a just man if he judge thee a leper What had it beene better if all the congregation had taken part with a leper if the Priest pronounced him uncleane And if he pronounce thee uncleane he will shut thee out of the campe out of the society of God and his Saints till thou be est seasonably cleansed Men may faile in their censures and shut out the cleane for vncleane as Ioh. 9. 34. the Jews did the man that was borne blind and hold in the uncleane for base respects but Jesus Christ he shuts him out unpartially whom hee pronounceth a leper II. Then was the leper healed when in the judgement of the Priest hee was so and then the Priest must pronounce him so The Priest could not make him clean but pronounce him cleane Even so thou art then cleansed from thy sinne when in the judgement of Christ our high Priest thou art so who not onely can pronounce thee cleane but make thee so Quest. But how may I know that Christ accounts mee cleane Answ. When his word by the mouth of his servant pronounceth thee cleane accounts thee so Whatsoever yee bind or loose in earth shall bee bound and loosed in heaven Matth. 16. 19. with Ioh. 20. 23. Christ onely properly pardons sinne and remits it 1. by merit 2. by efficacy of conferring and no Minister can thus remit sinne But every Minister must pronounce and declare pardon to penitent sinners and when he doth this in Christs Name Christ from heaven pronounceth the leper to be cleane Object But there may bee errour in the Priests sentence and the Ministers judgement is not infallible Sol. The sentence of the Priest was infallible if hee kept him to the rules of inquisition And the Minister pronouncing pardon upon penitent sinners cannot be deceived though thou mayest deceive thy selfe in applying promises and grants of pardon not belonging unto thee Quest. What are the rules of inquisition of direction Answ. 1. If by rubbing the place hee see it grow red the leprosie is in way of cure if it bee not red by rubbing it is incurable So if the sinner be ashamed and blush at his sinne if godly abashment hath begun his repentance it is a good signe of cure 2. If the spot pricked with a needle there come forth blood it is in the way of cure So sinners pricked with the needle of the Law if they have sence of paine which makes them cry out of themselves and see the need of Christ it is a good signe Men pricked now adaies stirre up their blood against the Physician but such are farre from cure 3. A leper was healed when his leprosie was stayed and went no further So hee is to be pronounced cleane who truely turnes to God sinne hath lost dominion in him sinne growes lesse and lesse the stirrings of corruptions are abated hee cannot doe as he hath done or would doe nor forget that he was cured 4. When the conscience is bathed in that fountaine in which water blood have met then is the leper clean When by the merit of Christ the sinner is fully justified by the Spirit of Christ he is in part sanctified riseth up towards full sanctification then is he truly pronounced clean Object Alas I am then vncleane still I find much foulenesse and folly present with me Sol. 1. The leper and sinner may be truely cleansed never fully in this life for every day will make him foule even after true repentance but wee must daily renue our repentance for daily cleansing 2. Remember that the leper must shave his haire againe and againe but hee leaves the roots behind yet hee was pronounced cleane though the haire was still growing and for all the roots 3. The running water in the basen for the cure of the leper signified a continuall flowing of a fountaine of grace from Christ to the heart of the sinner for his continuall washing III. What every man must doe in sence of his spirituall leprosie Something is to bee done before the cure something after I. Before the cure 1. As the leper discerning his owne misery esteemed him an happy man that was cleane So thou seeing this disease must judge thy selfe most unhappy and miserable of all men as Paul Rom. 7. and never thinke thy selfe happy till thou hast got a cure Psal. 32. 1. Every leper cried out I am uncleane the same must bee thy complaint and cry 2. Get thee to the Priest Goe to Christ in humility as that leper Matt. 8. 2. Lord if thou wilt thou canst make me clean and the least touch of Christ shall make thee clean ver 3. 3. Naaman being strucke with leprosie must wash and bee cleane So must thou bewaile and lament thy estate wash thy selfe in the salt sea of teares that God may wash thee with a sea of mercy Especially in greater sinnes as in a deeper leprosie take up deeper humiliation and repentance as David washed his couch with teares II. After the cure 1. If God have healed thy leprosie be thou thankefull so Naaman 2. King 5. 15. Not as the nine lepers of whom none returned backe to give thankes Would to God one of ten were as thanfull as we ought for so great a cure 2. Bring thy gift to the Lord for the curing for so the lepers were enjoyned that is pay thy vows offer up thy selfe and all thy obedience an acceptable sacrifice unto God Rom. 12. 1. Resigne unto God present all thy sacrifices by the high Priest Jesus Christ in whom alone thou canst finde acceptance Object Alas I have nothing worthy giving unto God Sol. 1. Thou canst give no lesse then true endeavours of obedience and then be they never so weake hee that accepts the will for the deed will accept them 2. God prescribed a smaller offering foâ— the poore then for the rich the poore man must provide a sacrifice according to the labour of his hands To comfort the weake Christian who offering according to his ability is respected according to that he hath not according to that hee hath not 3. The third thing after the cure is to avoid the company of lepers 1. Cor. 5. 11. If a man be an incorrigible sinner let him be to thee as an heathen or Publicane Matt. 18. 17. A good lesson for Masters of families to cast out leprous persons from the rest It is incredible what mischiefe one swearer one drunkard one wanton one profane beast may doe in an house We have not more usually seene an whole house infected and poisoned up by one plaguie person then whole houses corrupted by some one leud person which suffered as one swine in a garden roots up all that is good So much of holy persons Now follow holy things CHAP. XVII Holy things types of Christ. HAving now intreated at large of such holy persons as wee
have seene expresse types of Christ The second generall head ensueth which is to speake of holy things All which in the old Testament and Jewish policy did especially aime at and point out Christ after a farre clearer manner then did the former And therefore for the confirming of our faith in the new Covenant we must goe on to shew the correspondence and agreement of the Scriptures in both Testaments And that Christ is the same in both and the faith of beleevers the same in substance onely differing in the maner of exhibition and publication A man that superficially lookes over the bookes of Moses and sees so great an heape of ceremonies and ordinances would wonder what the Lord meant to enjoine so many and as reason would judge so needlesse institutions to his owne people of which they can make nothing by cursory scarse by considerate reading And hence whereas the Jews were so superstitiously observant of the bookes of Moses as that they had at their fingers ends a great number not of the precepts onely but of the letters and pricks of every booke and chapter Christians unlesse it be in point of history almost reject the books of Moses not for their credit and truth but for their utility and use as not touching them But to him that readeth and considereth will appeare 1. How truely our Saviour affirmeth Ioh. 5. 46. that Moses wrotâ— of him partly by promises and prophecies and partly describing him in figures and shadows so as had the Jews beleeved Moses they had also beleeved in him But rejecting Moses not in the generall for generally they beleeved him and magnified him as their greatest Prophet but in the speciall prophecies and promises concerning the individuall person of Christ therefore they could not beleeve in Jesus Christ. 2. How aptly and wisely the most wise God did accommodate himselfe to this people in loding them with so many burdensome ceremoniall constitutions and yet not one of them in vaine For 1 Consider the nature of the people it was rude and dull and needed corporall and externall elements and rudimenâ—s to helpe them Besides it was not onely naturally superstitious and addicted to idolatry but had lived some Centuries of yeares in Egypt and was infected with Egyptian rites And further they were now to goe into the land of the Canaanites and were in danger to learne their fashions Deut. 4. 16 And therefore the Lord would prescribe to their whole life both in sacred and civill things abundance of Ceremonies whereby their senses should be exercised their faith excited their obedience preserved and themselves restrained from devising on their owne heads or appointing to themselves any other worship or forme of service then that of the Lords owne prescribing which should find them worke enough and take up their minds sufficiently 2. If we looke on the many kinds of rites and ordinances and compare them with the many ends which the Lord had in ordaining them we shall conclude none of them were idle or superfluous For 1. God would haue the glory of Christs Kingdome shadowed and his owne religion gloriously propounded and reverently received not exposed to any contempt and therefore appoints the erection and sanctification of a stately Tabernacle with all the costly vessells and holy persons garments 2. He would traine up that people in piety and stirre up in their hearts an earnest sence of sinne and hunger after mercy and this hee will doe by appointing so many kinds of sacrifices and rites about them 3. He would frame them to purity and sanctimony of heart and life and will helpe them hereto by the many lavers purifications cleansings and sanctifications of which wee have heard in part 4. Hee would nourish naturall love among his people and for this end appoints many feasts meat and drinke offerings and many solennities to appeare and rejoice before God 5. Hee would have them testifie their thankfulnesse for his great bounty and acknowledge themselves homagers as was fit And therefore ordaines a number of oblations first fruits tithes vowes first-borne and many moe institutions to testifie their gratitude 6. Many of Gods great works must bee held in their eyes and must not bee suffered to slip out of memory And for this purpose served many of those institutions as Deut. 6. 20. when thy sonne shall aske thee in time to come c. For this end the Passeover must bee yearely celebrated Exo. 12. 14. Ch. 13. 14. So also the feast of Tabernacles Levit. 23. 42 43. 7. The Lord so ordered as the Jewes could not cast their eyes any way within doores or without but some shadow or other should meet them and preach unto them either Christ or some grace by Christ or some duty unto Christ. In the fields they had first fruits first borne of cattell In their houses the lintels must have the Law written In their bodies Circumcision was a teacher on their cloathes fringes If at their tables choyce of meats If on their children the first borne a type of Christ. So for times places and the rest But that wee may propound to our selves some good order and familiar method in which we must bound our discourse We must know that all the holy things in the old Testament poynting at Christ were 1. Substantiall 2. Circumstantiall Substantiall are such as concerne the parts and substance of Gods worship Circumstantial are such as concern some inferior things about that worship The former may be referred to two heads 1. Sacraments 2. Sacrifices The difference In SacrameÌ„ts we see God giving us all good things in Jesus Christ In Sacrifices we present all our duty to God by Jesus Christ. Now for the SacrameÌ„ts of the old new TestameÌ„t in general we must in one word know that they are outward signes seales and confirmations of Gods word and promise of grace For the Lord knowing and tendring the weaknesse of man would informe him of his good will and pleasure two waies 1. He would speake to his minde and understanding by his word and promise 2. to his outward sences by externall signes and Sacraments called by some of the Fathers visible words He is not contented by his word to declare his will but also by Sacraments to witnesse and signe that word for our more full instruction If before the fall he covenanteth by his word life upon condition of works hee addeth a twofold signe to the sences of Adam the tree of life and the tree of knowledge If after the fall he give a promise of the blessed seed Gen. 3. 15. he enjoyneth to Adam outward sacrifices and signes of that his word If to antient beleevers before Christ he promise deliverance from sinne death and hell on condition of faith in the Messiah to come he sealeth up this promise by two standing Sacraments Circumcision and the Passeover If to beleevers of the new Testament he accomplish in his Sonne all
thou refusest Christ himselfe V. We must beware of being weary of this manna The Jewes esteemed manna sweet at first and went out cheerefully to gather it yea the Sabbath and all which was a prohibited time so greedy were they of it but within a little while although it retained the sweetnesse they waxed weary of it Wee must take heed of this ficklenesse in goodnesse which hath ever bewrayed it selfe in most forward people At the first building of the Tabernacle men brought too much but after tooke it away as fast againe Iohn was a burning and shining light and they rejoyced in his light but it was but for a season and few shining lights but find it so The Galatians at first received Paul as an Angell but soone revolted from him What flocking and thronging was there after Christs doctrine and miracles that the kingdome of God suffered violence but soone they had enough of him and in short time did tumult as fast against him The like was observed in our owne land at the first falling of this manna and beginnings of the Gospell men were earnest glad joyfull forward then was a sweet time of the happy welcome of this Manna happy was hee could get his Gomer first and fullest But now what voices heare wee other then of the ungracious Israelites Oh our soules are dryed up with this manna here is nothing but manna so much preaching so many Sermons and it was better with the world in Aegypt before all this preaching And whereas our fathers would have ridden far to a Sermon wee their lazie off-spring will scarce steppe over our thresholds Let us consider here for our incitement 1. how hard it is to begin well but harder to hold out and not holding out we lose all our labour 2. that manna is as sweet as ever though wee see not our owne neede which if we did see wee would be no more weary of Gods word were it daily preached then wee are of our bread we daily eate VI. We must be so far from wearinesse as that we must highly esteeme this true Manna as the sweetest gift that ever God gave from heaven and never forget so miraculous a mercy That Israel might not forget Gods extraordinary mercy in this type they must for ever keepe a pot of Manna which was preserved so long as the Temple stood for many hundred yeeres And that wee might not forget this mercy in the true manna hee hath and doth for ever preserve his word preached and instituted Sacraments in which he perpetually holdeth this mercy before the eyes of the Church Let us raise monuments of Gods mercies to our selves and not forget lesser favours if we would not forfeit them But such a mercy as this is in Jesus Christ the true Manna let it live in our hearts in our memories sences affections actions in walking worthy of it for thus it becommeth the just to be thankefull CHAP. XXIII Water out of the Rock a type THe second extraordinary Sacrament sealing up to Israel their nourishment and strength in the Covenant was the water out of the Rocke After the Lord had brought Israel through the dangerous Sea hee brings them to Elim a sweet and fruitfull place where were twelve fountaines of water and seventy Palme trees there they camped and breathed Exod. 15. 27. Not long after they must come into the dry desart of Sin where they want both bread and patience for they murmure against God and exclaime against Moses and Aaron At this time the Lord feeds their bellies and fills them with miracles of which Manna was full Thence at Gods commandement must they come unto Rephidim Exod. 17. 1. Here have they bread from heaven but no water Now contend they as fast with Moses for water as before for bread And as thirst is the more eager appetite so it ineagers their affections that Moses complaines to God they are ready to kill him God sees their rebellion and puts it up and instead of revenge of their horrible obstinacy and ingratitude satisfies their thirst as miraculously as formerly hee had done their famine and hunger Hee commands Moses to take his rod and speake to the Rock and then should issue waters in abundance to satisfie all the Campe both man and beasts and so he did Exod. 17. 6. Now wee may not thinke that this fact concerned onely Israel in the wildernesse but even all the Church and Israel of God passing through the wildernesse of this world And that for these reasons 1. The Apostle 1 Cor. 10. 4. calleth it a spirituall rocke both for being miraculous in effects and for being a type of what was to come It was both miraculous and significant and therefore called spirituall 2. The same water which they drank we also drink as in the same Chap. and ver because in the holy Supper of the Lord the matter of our spirituall drink is the same with theirs and that is the blood of Christ resembled by theirs The difference is onely in the maner of drinking 3. Including this water of the Rock the Apostle saith they are all types to admonish us and are written for vs vers 6. 11. 4. Most plainly he affirmeth vers 4 and that Rock was Christ not in substance but in signification saith Aquinas Now wee having as much to doe with Christ as they wee must farther enquire into this type 1. To parallel it with the truth by comparing them 2. By applying it in some fruitfull observations to our selves The Rock was a type of Christ three wayes 1. As it was a Rock 2. As out of it issued water 3. In the manner of obtaining I. As a Rock it elegantly typed out Jesus Christ fitly compared to a Rock in five resemblances 1. For the despicable appearance The Rock is in appearance dry and barren the most unlikely thing in all the world to afford water so as it was incredible to Moses and Aaron themselves to fetch water out of a Rock If God had commanded them to have beaten fire out of a flinty rock it had not been so unlikely but to distill water out of a flint or rock must be miraculous Even so Jesus Christ was for outward forme and appearance in the world most unlikely of all men to afford any such waters of grace and salvation Isai. 53. 2 3. hee was as a dry root without forme or beauty as an hard barren and despised rock the most abject of men the refuse of the world a worme and no man of whom when the Prophets preached they could finde none almost that would beleeve their report 2. A Rock for exaltation and advancement A Rock is a promontory lifted up above the earth Such a Rock was Christ advanced above the earth yea and the heavens advanced above all men and creatures 1. In holinesse and purity 2. In power and authority 3. In place and dignity So Ioh. 3. 31
Why doth the Lord thus Answ. For three reasons 1. Hee will have his people looke for helpe at no hand but his owne who useth in such meanes to helpe as whence no helpe can be expected but onely divine Israel now sees that all the world cannot make a dead serpent prevaile against living serpents but that God of all the world to whom all creatures obey 2. Hee will have his people hereby know and acknowledge the power of his word For it was not the Serpent as it was brasse nor as it was lifted up nor as it was beheld that could heale them but as unto this signe was added the word first of commandement secondly of promise By vertue of which word the infected persons were cured Psal. 107. 20 he sent out his word and healed them Gods word alone can make a Serpent heale and a dead serpent restore to life 3. Hee will shew the mighty power of his arme which hath ever by weake things confounded the mighty See this in examples When God was to save Noah from the deluge one would have thought it fit to have reared him up a mighty turret of iron or Adamant or founded him some invincible building upon some mighty rocke to have resisted the waters But Noah must build himselfe a weak Arke of boords and a little pitch and that must floatal the time and sustane all the waves and billowes without mast sterne or Pilot or any the like meanes to preserve it When God was by Ioshua to demolish the mighty walls of Jericho he bids him not set against it huge engins or warlike Ramms and batteries to batter it seven dayes together but hee must cast downe the walls with looking on them and winne the City by walking about it seven dayes and onely blow upon it with Rammes hornes but not lift an hand or Weapon against it Iosh. 6. When God sends Gideon against an huge army of Midianites to overcome them a man would have thought he would have furnished them with armour of proofe and munition fit for the warre but hee puts into their hands trumpets and pitchers and lampes within the pitchers and bids them not fight but onely make a noyse and so they conquer Iudg. 7. 17. When God is to foyle that mighty Giant Goliah a warriour from his youth who alone at the sight of him made all Israel run away 1 Sam. 17. 24 he chooseth not a man of war and prowess but a poore shepheard David a boy as Saul calls him ver 33. and hee not armed with sword and speare as Goliah was but with a sling and a scrip and five stones with which when he had overthrowne him he borrowed his owne sword to cut off his head These instances in stead of many may serve to shew Gods ordinary custome and delight to effect the greatest matters by weakest meanes and to advance his own power in weakenesse This doctrine may be fruitfully applyed to our present times in which wee see such tumults raysed against the Church such insolencies of the enemy such hopes yea triumphs before victory If God give his Church a check and his people receive a foyle oh how the enemy laughs and boasts and blasphemes as if all were theirs But let us rayse our faith and confidence in considering these grounds 1. God can and doth often worke by unlikely and contrary meanes When he was to multiply Abrahams seed as the starres of heaven he begins his promise with that precept Abraham take thy sonne thy onely sonne and slay him in sacrifice What seemed more diametrally or directly contrary to this promise yet hindred not but furthered it 2. Gods word and promise for the present causes of the Church shall be accomplished either with meanes or without them yea against them God hath determined and in his word foretold the fall of Antichrist and destruction of Babilon Isa. 60. 12 the kingdome that will not serve the Lord shal be destroyed much more that Kingdome which is most opposite to the Lord as this is More specially 2 Thes. 2. 8 whom the Lord shall consume and abolish There is both a consumption and an extinction The former wee have seene the second as certainely remains in short time to be done Rev. 19. 20 21 The beast and the false Prophet shal be taken and their flesh made meat for the fowles of the ayre There is more strength in this word of God then in all Antichristian limbes and captaines All Babylons Physitians shall not heale her for great is the Lord who will destroy her If this be the time it shall forward apace if deferred not forgotten 3. The cause in hand is Gods cause against a Kingdome 1. contrary to Christs whole Kingdome 2. a Kingdome destinated to destruction by God 3. a Kingdome against which Christian Princes are called to sanctifie their swords and to fire her and to retourne double according to the whores workes 4. a Kingdome in which every member is an high blasphemer and ought to dye no eye pittying them 5. a Kingdome an infinite encroacher upon Christian Kings and Kingdomes and disturber of all their common and publike peace by claimes to all Crowns scepters lawes subjection but God is with his cause and therefore it is strong enough 4. The cause is not therefore at an end because foyled nor farther from victory because the party seemes weaker and the meanes incomparable Iudges 20 Israel had the better cause then Benjamin and more number of souldiers and were prudent and expert in warre as it appeares by some stratagems set against the enemie yet was foyled and broken twice because although God had beene sought yet not so seriously as was fit If the Israel of God had sought the Lord so seriously by fasting prayer and sound humiliation the powers of Antichrist could not prevaile But great are the sinnes of the Church which must be corrected and God will be more earnestly sought to be found in so great mercy Againe Salomon observed that the race was not alwaies to the swift nor the battaile to the strong nor for their strength Gedeons armie may be too many for God to give victory by Meanes are to bee used not trusted in and whether they bee likely or unlikely God will save his Church either by them or without them Therefore let the Church looke backe to that of Moses Exod. 14. 14 The Lord shall fight for you and yee shall hold your peace Sect. IV. II. Moses having a commandement shuts his owne eye and makes a brazen Serpent though he had no reason for it And the people having a word of commandement and promise shut the eye of their reason and open the eyes of their faith and by beholding this shape of a Serpent were cured and found life restored not by a thing having life but by a dead thing Learn how the eye of faith must shut up the eye of our reason and having a word