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-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
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
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
afflâ—ction God be mercifull vnto vs in giuing vs grace to trudge abroade hereafter redeeming that time we haue lost For the dayes are euill If we but take paines to fill our Omer marke the mercy of God we shall haue to sustaine vs so well as they which haue gathered more Like to that in the parable where they that came last into the vineyard doe so well as the first receiue the penny As that peny intends not the measure of glory but onely eternall life so may this measure of Manna seeing Christ is eternall life to the repentant so well to the latter as former repentant But as Christ will be thus one and the same to all so onely to that all which come out with their Omer endeuouring to their power to fill it for in such a case the will is accepted for the deede And that may be a motiue for rowsing the sluggard 2. Manna in a secondary sense as the Apostle obserueth in 2. Cor. 8.14 15. doth represent that temporary substance wherof God hath made his children stewards for some equality in ministring that as God administred the former namely that the aboundance of some may supply the want of others that so there may be equalitie By which diuine rule the faithful walked in the first christian church at Ierushalem and that voluntarily But afterwards zeale abated charitie grew cold and the Apostle Paul was glad to lay a commandement on the Churches for laying somewhat apart euery Lords day for relieuing the Saints But in after-age what saieth Chryâ—ostome euen that wee may say I am enim friuola illa verba Meum Tuum quae tot bella mundo inuexerunt ex sancta illa ecclesia erant exterminata Inhabitabaturque non alâ—ter terra quam ab Angelis caelum At that time them two idle words Mine and Thine were rooted out of that holy Church which since haue haled so many warfares into the world There the earth was no otherwise inhabited then heauen of the Angels But now I may adde the earth generally no otherwise inhabited then Hell of diuels Question Should euery one then haue like measure Answere The Holy Ghost vrgeth not that but this that the poore haue their lackes supplied of the Rich. The distinction of poore and rich the Holy Ghost takes not away nay he establisheth them for God hath made them both Prou. 22.2 but he commandeth vs to tender their neede as we would haue God to tender ours that they may be comforted in their place as God hath comforted vs in ours But whereas in the sixt day they were to gaâ—her double namely two Omers that may not onely which Ancients haue obserued teach that in the sixt age of the world namely in this state of the Gospel a double grace is offered but also that in the last time of our life wee are to labour for the more grace by how much the more our weekes-age is welnie runne and the great Sabaoth neere vs. So farre ought we to be from concluding The older we are the more idle we may be 5. Touching the iudgement of God inflicted on the mis-application of Manna it is this if any Israelite should reserue thereof vntill the next day after gathering thereof God smit that with stench and an horrible worme of corruption The reason hereof groweth from hence because God gaue for the day sufficient for that day to the Gatherer And therefore none could be reserued till the next day but it must grow from one of these two euils either from dâ—ffidence or distrust in Gods prouidence as if God would not administer new Manna the next day or else of sleepy slouthfulnesse to goe out the next day for the nourishing of which idlenes they should the former day so lay vp for the after day Both which were notable euills whether by Manna we vnderstand the things of Christ or temporary substance heere vouchsafed In Mannaes shadowing forth Christ we are taught first not to distrust the sufficiencie of Christ in any one day secondly for the things of this life not to be carefull for to morrow That we are not to distrust christs sufficiencie for euery particular day it is because Iesus Christ yesterday to day the same is also for euer Hebr. 13.8 for neuer is his hand shortned that it cannot saue Isah. 59.1 Did Christ feede thee yesterday and to day the same he will also doe to morrow But as thou went out and laboured for his grace yesterday and to day so thou mâ—st out and renue thy labour to morrow Touching caring for to morrow our Sauiour forbids that when hee saith Care not then for to morrow adding this reason for the morrow shall care for it selfe the day hauing inough of his owne griefe Math. 6.34 Labour we are dayly for temporary things for it is the propertie of the Parables-foole to say heart be at rest thou hast aboundance thou neede labour no more for a Christian is still to labour if not for himselfe yet for helping of others but labour we are without carking caring afflicting the soule Wee neede not grieue for to morrow for if we liue so long we shall finde the time to bring with it sorrow sufficient for it selfe But if any will of diffidence in Gods prouidence content themselues with these things diuine already acquired the Hebrewes sinne in ch 6.1 2. and the sin of a number now who content themselues with the beginnings of Christ not drawing on to perfection it shall be iust with God to make them stinke in the nosethrills of the people yea to smite them with the worme of conscience which may gnaw them in hell for euer Isa. 66.24 Marke 9.48 Whether it proceede of diffidence in Gods after-prouision or of idlenesse to striue after the renuall of Mercie The like iudgement may in iustice be inflicted vpon distrust and negligence in acquiring ciuill temporaries seeing to the vpright walker God hath promised all good things Psal. 84.11 but enioyning therewith that they must labour as they meane to eate Gen. 4.19.2 Thess. 3.10 But O cursed age how many now store vp in diffidence till God smites them with Nabal Ananias and Saphira and how many with the foole in the Gospel hauing filled their barnes leaue off to labour giue themselues to ease and gluttonie till ease haue slaine them and the Angels of Gods wrath do vnawares take away their soule Which if a wickedness then how great a sinne is idlenesse in the poore In them it must be one of the seauen capitall sinnes with a witnes seeing they haue nothing of their owne wherewith to maintaine their ease and gluttonie These often prooue gad bees flying vpon Gaddes hill till they come to hang on Tyburne or elsewhere till they stinke and the worme consume them So much of Manna Lect. XXXV rocke-Rocke-water The next exhibitiue sacramental shadow is the rock-Rock-water spoken of in Exod. 17. the historie whereof briefely is this the Israelites murmuring in the