Hear him again He namely Joshua brought the people into the Land of Promise as Christ into heaven not the Law as neither Moses the Law cannot bring us in but grace Hear St. Austin Neither Moses nor Aaron bring the People into the Promised Land for both of them dyed before the People entered but Joshua The mystery of which we may understand That neither the Priesthood which was instituted before which is represented in Aaron nor the Law which is represented in Moses bring the People of God into the Land of Eternal Inheritance but Joshua who was a Type of Christ that is Grace through Faith And Aaron indeed dyed before Israel entered into any part of the Promised Land but the Land of the Amorites was taken and possessed Moses yet living but the People was not suffered to pass over Jordan For the Law is in some part observed in Christianity as containing Precepts which we Christians even to this day are commanded to observe But that Priesthood and those Legal Sacrifices have no place in the time of Christianity saving that they were transacted as shadows of things to come Hear him again After the Death of Moses Joshua entered upon the Principality and when the Law ceased Mortuo Mose Josua suscepit imperium cessante Lege Dominus Christus totius obtinuit principatum De Temp. Ser. 106. Christ entered upon the Government of the whole CHAP. XI Christ and Jephte HEar Saint Austin The name Jephte signifies opening Jephte nomen significat aperines sic Christus discipulis suis aperuit sensum Luc. 24.27 Hunc Jephte reprobaverunt fratres sui è paterna domo ejecerunt objicientes quod esset filius fornicationis tanquam ipsi essent de uxore legitima nati Hoc egerunt adversus Christum principes Sacerdotum qui de Legis observatione gloriabantur tanquam ille Legem solveret ideo velut non esset legitimus filius Jephte fugit nec minus Christus fugit quia se quantus esset abscondit fugit quia eos saevientes latuit 1 Cor. 2.8 fugit quia morientis infirmitatem viderunt virtutem autem resurgentis non viderunt Habitavit Jephte in terra Tob id est in terra bona opima Videtur hic intelligenda Christi à mortuis Resurrectio quae enim terra magis opima quam corpus terrenum excellentia immortalitatis incorruptionis indutum Colligebantur ad Jephte viri latrones c. Christo hoc objiciebatur Matth. 9.11 in Christo hoc implebatur Luc. 23.33 Maxime tamen postquam resurrexit quando collecti sunt ad eum scelerati homines propter Remissionem peccatorum qui cum illo ambulabant quia secundum ejus mandata vivebant nec hoc desinit fieri usque nunc deinceps quousque confugient ad eum mali ut justificet impios Qui abjecerunt Jephte conversi sunt ad eum eumque quaerunt per quem abhostibus liberarentur quod clare significat quod qui abjecerunt Christum ad eum conversi rursus in illo inveniunt salutem sive ii intelligantur de quibus Scriptura loquitur Act. 2. sive illa potius significetur quae in fine speratur gentis vocatio Judaicae Tom. 4. quaest super libr. Judicum so Christ opened to his Disciples the sense of the Scriptures concerning himself Luke 24.27 Jephte's Brethren rejected him and cast him out of his Fathers house objecting to him that he was a Bastard as if they were born of the lawful Wife So delt the chief Priests with Christ who boasted of keeping the Law as if he had broken the Law and consequently were not a legitimate Son Jephte fled and so did Christ He fled because he concealed it from them how great a person he is He fled because he was hid from them that raged against him 1 Cor. 2.8 He fled because they saw his infirmity in dying but they saw not his power in rising again Jephte dwelt in the Land of Tob Here the Resurrection of Christ seems to be understood for what is a more rich Land then an earthly Body having put on the excellency of Immortality and Incorruption Vain persons were gathered to Jephte and this was objected to Christ Why say they eats your Master with Publicans and Sinners Matt. 9.11 and this was fulfilled in Christ when they crucified him between two Thieves Luke 23.33 But especially it was fulfiled in him after his Resurrection when wicked men were gathered to him to obtain Remission of Sins through him who walked with him because they lived after his Laws Nor doth this cease to be done to this day and so on as long as sinners shall fly to him that he may justifie the ungodly Jephte's Brethren that cast him out turn to him and seek him that they might be saved by him from the Ammonites which clearly fore-signifies that they who rejected him turning to him finde Salvation in him whether we understand them that were converted by Saint Peters Sermon Acts 2. or whether we understand that Calling of the Jewish Nation which is hoped for in the end of the World Hear Prosper having gone over the History of Jephte he adds These Figures and Mysteries do so relate to the Lord Jesus Haec figurata mysteria ad Judicem Ducemque nostrum Jesum Dominum ita referunt ut cognoscamus eum pro nostra Redemptione de inimicis nostris vindictam volentem suscipere unicam virginem carnem suam eamque filiam immolasse De Promiss Praedict Dei part 2. cap. 20. our onely Judg and Captain that we may know that He being willing for our Redemption to take revenge upon our Enemies offered up his flesh as his onely Virgin Daughter CHAP. XII Christ and Sampson HEar Saint Jerom Sampson was a Type of Christ Typum tenebat Salvatoris Sampson quod meretricem adamavit ex Gentibus Ecclesiam multo plures hestium moriens quam vivus occiderit To. 1. contra Jovin l. 1. in that he loved the Church of the Gentiles once an Harlot and killed many more Enemies dying then living Hear Saint Austin Who was it Quis erat in Sampson obvium Leonem necans cum uxoris petendae causa ad alienigenas tenderet nisi qui Ecclesiam ex Gentibus vocaturus dixit Ego vici mundum Et paulo post Quid sibi vult in ore Leonis occisi favus extractus nisi quia ecce conspicimus Leges ipsas regni terreni quae adversus Christum ante fremuerunt nunc jam perempta feritate dulcedini Evangelicae praedicandae etiam munimenta praebere Contra Faust l. 12. c. 32. that in Sampson killed the Lyon in the way when he went to take a Wife among the Philistins but He that being about to call a Wife among the Gentiles said I have overcome the World And a little after What meant the Hony-comb in the mouth of the Lyon killed but that the Laws of the Kingdoms of the Earth
own apprehensions which yet are not altogether to be slighted As that the Manna was white so Christ is a Lamb without spot and blemish The Manna was sweet as the taste of hony so Christs yoke is sweet The Manna was bruised in a morter so Christ was bruised on the Cross The Manna was equally distributed to all the Israelites so whole Christ is given equally to all the faithful The Manna was not given to any but to them that were freed out of Aegypt neither doth Christ give himself unto any but those whom he hath freed from the bondage under Satan and these resemblances are not to be contemned And a little after he adds this also The Manna saies he kept till the next day bred wormes so the Eucharist Manna servatum in sequentem diem vermibus sâ—atebat sic etiam à vermibus soepe á muribus etiam roditur Eucharistia nostra in multos dies servata Item servatum in diem sequentem corrumpebatur nec amplius erat panis usuarius sic panis Eucharisticus extra usum temporis illius quo distribuitur ad manducandum amittit vim Sacramenti Et sicut non asservari debuit Manna sic neque sacramentum Ibid. kept many daies is oft consumed with wormes and with mice also Furthermore the Manna kept to the next day was corrupted and was no longer bread fit for use so the bread of the Eucharist beyond the use of that time in which it is distributed to be eaten loses the vertue of a Sacrament And finally as the Manna might not be kept so neither may the Sacrament In Heb. 9. p. 316. Dr. Gouge doth in many particulars observe the comparison between Christ and the Manna 1. The word Manna comes of a word that signifies to prepare and to distribute or appoint and so it as much as a portion prepared This typified Christ as a portion prepared for us a worthy portion he is 1 Sam. 1.5 as Elkanah said of the portion which he gave to his wife Hannah No such portion was ever given to the sons of men Exod. 16.12 2. The Author of this Manna was God for Moses said to them This is the bread which the Lord gives you to eat Christ himself thus applies this point My Father saies he gives you the true bread Joh. 6.55 Exod. 16.4 Joh. 6.33.51 3. The Manna came from heaven And so saies Christ of himself The bread of God is he that comes down from heaven and gives life to the world Exod. 16. Isa 53.2 Phil. 2.7 2 Cor. 8.9 4. The Manna was a small grain So Christ that he might become food for us was made small that is mean and of no reputation As Christ became poor to make us rich so he became small to make us great 5. The Manna was round not as wheat but as coriander-seed Col. 1.19 and this figure notes out fulnesse and perfection and this typified the fulnesse of grace that is in Christ 6. The Manna was white Exod. 16. This colour in scripture is used to set out purity Psal 5â— 7 And this typifies the purity of Christ Heb. 7.26 Cant. 5.10 7. Exod. 16. The taste of Manna was like wafers made with hony that is sweet and pleasant This typified the delectableness that is in Christ especially to them that have their spiritual appetites well ordered Joh. 6.34 If once we have tasted rightly of Christ we shall say Lord give us evermore this bread 8. The Manna was given freely for by their murmuring they deserved to have perished Exod. 16.2 and plentifully for it was rained down Exod. 16.4 and they gathered every man according to his eating Exod. 16.18 So was Christ given freely and he that comes to Christ shall never hunger Joh. 6.35 9. The Manna was given onely to Israel which was then the onely Church of God So Christ is given to the spiritual Israel the Catholick Church 10. The Manna was sent with dew Exod. 16.14 So Christ is sent down from heaven with the dew of the Spirit and accompanied with all graces Joh. 1.14 Joh. 1.16 full of grace and truth so as of his fulnesse we have all received and grace for grace 11. The Manna was given from time to time so long as they were in the Wildernesse till they came to Canaan Exod. 16.35 Josh 5.12 So Christ hath been preached hitherto and shall continue to be preached in the Wildernesse of this world till we come to the heavenly Canaan In heaven there shall be no need of preaching him 12. Every man rich and poor gathered it Exod. 16.16 So must every one that will partake of Christ use the means Mar 16.15 wherein and whereby he is offered to the Church for Christ commanded to preach the Gospel to every creature that is Gal 3.28 to every reasonable creature And there is neither Jew nor Greek bond nor free male nor female for ye are all onely in Christ 13. They went out to gather it so saies God The people shall go out and gather Exod. 16.4 We may apply this to Christs going out of the Camp Heb. 13.13 and by resemblance to our going out of the world from the vanities of it and out of the old man from the iniquities thereof Christ is not to be found in the Tents of the one or of the other 14. There was a time limited for the gathering of it after which time it was not to be found they gathered it every morning and when the Sun was hot it melted Exod. 16.21 So there is a time for the seeking and finding of Christ Seek the Lord while he may be found Isa 55.6 saies the Prophet And This is the time accepted year 2 Cor. 6.2 the day of salvation saies the Apostle when such a time was overslipt the Spouse to her great grief Cant 5.6 Mattth 25.10 11. sought Christ but could not finde him and the foolish Virgins by this means utterly lost him 15. The people grownd the Manna in mills or beat it in mortars Num. 11.8 and baked it in pans and made cakes of it These set out the manifold sufferings of Christ of which read Isa 53. Christ himself speaks expressly with reference to himself Except a corn of wheat fall into the ground and dye Joh. 12.24 it abideth alone but if it dye it brings forth much fruit 16. If the Manna were otherwise used then God appointed Exod. 16.20 2 Cor. 2.16 it bred worms and stank Thus is Christ to the incredulous and rebellious he is a savour of death he is a stone of stumbling and a rock of offence 1 Pet. 2.8 17. That the Israelites might reap benefit by the Manna they were to eat it Eat that to day saies Moses Exod. 16.25 So to partake of the true benefit by Christ we must beleeve on him this is spiritually to eat Christ CHAP. XVIII Christ and the holy Place DOcter
it 1 Sam. 4.13 Where the Ark of God was 2 Sam. 6.12 a Blessing did accompany it When the Israelites presumed to go to War against the Canaanites without the Ark they were overthrown Phil. 3 7 So Gods People have Christ in high account What joy was there at his Birth Luke 2.10 How was the Church pierced at his loss Cant. 5.6 Eph. 1.3 Eph. 2.12 God blesseth his with all spiritual Blessings in Christ but they that are without Christ are without Hope 6. There are three especial Wonders expresly set down to be wrought by the Ark. 1. The dividing of Jordan till the Israelites passed over from the Wilderness to Canaan and then the returning of the Water to his course again Heb. 10.20 Josh chap. 3 and 4. So by Christ a Way is made through the Sea of this World to the Heavenly Canaan 2. The falling down of the Walls of Jericho Josh 6.12 So by Christ strong and mighty Holds are cast down 2 Cor. 10.4 Eph. 2.14 Col. 2.15 3. The falling of Dagon before the Ark 2 Sam. 5.4 6 and Judgments executed upon the Philistims So by Christ the Idols of the World fall down yea Mark 3.11 Heb. 12.29 the very Devils themselves Christ is a consuming fire to such as have him not in due account 7. After that the Ark had removed up and down from place to place a place of Rest was sought for it 2 Sam. 7.2 and found for it 1 King 8.8 Thus Christ after his many Travels and Troubles on Earth Hebr. 1.3 found a Resting-place in Heaven Christ and Aarons Rod. In Heb. 9. p. 319. Of this hear Dr. Gouge 1. Of what kinde soever the Rod were it 's certain that it was cut from a Tree very dry past sprouting and springing according to the course of Nature a dry stick as we say This typifies Christ who came from the stock of Man but as a withered branch The House of David was not known in the World when Christ sprang out of it for Herod did what he could to destroy that whole stock The meanness and poverty of Joseph and Mary was a means to keep them from the notice of Herod Christ also in his own Person was as a dry withered stick from his Birth to the thirtieth year of his age he lived in a private low and mean condition yea afterwards though he did such Works as might have made him famous yet he was exceedingly despised and at the time of his death apprehended as a Traytor arraigned scourged buffeted and many other ways most vilely handled and crucified between two Thieves dead and buried 2. This Rod is said to be Aarons Rod it 's probable that it was like to the Rods of the Heads of the other Tribes Num. 17.2 because their several Names were written upon them Thus Christ taking upon him Mans nature was as other men 3. This Rod of Aaron budded brought forth Buds bloomed Blossoms and yielded Almonds These typified the Glory of the Lord Jesus who notwithstanding his foresaid meanenesse was declared to be the promised Messiah the King of Israel 4. The kinde of fruit that was brought forth is said to be Almonds which are a sweet and pleasant fruit yea wholesome and medicinable Most sure it is that the truth is so Nothing more sweet and pleasant nothing more wholesome and medicinable then the fruit of all manner of grace that sprouteth out of Christ 5. By the foresaid fruit of Aarons rod Num. 17.5 Aaron was manifested to be chosen the high Priest of God So was Christ by his glorious works and manner of preaching by his Death Resurrection and Ascension and gifts that he gave manifested to be appointed of God our high Priest 6. Num 17.10 After the foresaid evidence of Aarons being chosen of God by his rod that rod was set before the Testimony So Christ Heb. 8.1 after the foresaid evidences of glory is set in Heaven at Gods right hand Christ and the Mercy-seat Of this Dr. Gouge thus 1. In Heb. 9. p. 322. The Mercy-seat is an especial type of Christ for he is expressely a propitiation Rom. 3.25 1 Joh. 2.2 2. It was made of pure gold Exod. 25.17 this typified the excellency purity and Eternity of Christ 3. The Mercy-seat was two cubites and an half in length and a cubit and half in breadth The measure was just the same that the Ark was of Exod. 25.10 17. It was a cover for the Ark and therefore every way fit for it of the same size This shewes that Christ is every way fit for the purpose to which he is put Ex. 25.21 4. The Mercy-seat was put upon the Ark for it was to be a cover unto it This shewes that the rigor of the Law in accusing and condemning all that have not perfectly fulfilled the same is suppressed by the mediation of Christ and the attonement which he hath made for us 1 Joh. 2.2 Well therefore is he called a propitiation for us And hereupon the Apostle saies Rom. 8.1 There is no condemnation to them that are in Christ Exod. 25.22 5. The end and use of the Mercy-seat is thus expressed by God There will I meet with thee And I will commune with thee from above the Mercy-seat So that it was a place for God to manifest his presence and to declare his will thereat This typified Christ to be the mean of Gods manifesting his presence and declaring his will to us Joh. 14.9 10 Never was there so lively a representation of Gods presence as in and by Christ Never was Gods will so fully and clearly made known Joh. 1.18 as by Christ On Exod. 25.17 c. Ainsworth also ownes the comparison between Christ and the Mercy-seat in several particulars Rom. 3.25 1. This is saies he applyed by the Apostle unto Christ who is called Gods propitiatory through faith in his blood to declare Gods justice for the remission of sins that are past and so another Apostle saies 1 Joh. 2.2 He is the propitiation for our sins So this Mercy-seat on which God did sit between the two Cherubims was a figure of Christ by whom our transgressions of the Law are forgiven and covered 2. Speaking of the Cherubims he addes These may diversly be applyed unto Christ whose mediation was signified by the Mercy-seat 2 King 6.17 Psal 68.18 Heb. 1.6 14 and to the ministers of God both the Angels in Heaven Gods fiery Chariots whose service he often uses for his Honour and to attend upon Christ and upon his Church into whose mysteries they desire to look 1 Pet. 1.12 and his Ministers also on earth Ezek. 28.14 Rev. 4.6 8 Ezek. 1.5 6 10. for Kings are called by the name of Cherubs And the four living creatures with eyes and wings which were Cherubims as appears by comparison with that of the Prophet Ezekiel are of them that are redeemed
perpetual efficacy of the Death of Christ who by one Offering Heb. 10.14 hath perfected for ever them that are sanctified 9. Numb 19 The Hysop was here to be burnt with the Heifer and after vers 18. there was a sprinkle to be made of it figuring the vertue and odor of Christs Death to purge our sins Heb. 1.3 and 10.22 and to sprinkle our Hearts from an evil Conscience 10. Scarlet was to be added to the Cedar and Hysop this bloody colour signifies sometimes sins Isai 1.18 1 John 1.7 and it 's the Death and Blood of Christ that cleanses from all sin 11. The Priest was to wash his Clothes which was a sign of Purification from uncleanness so it was for the man that burned the Heifer vers 8. and for the clean man that gathered up her ashes vers 9 10. This shewed the imperfection of the Legal Priesthood in that the Priests which prepared the means of Sanctification for the Church were themselves polluted in the preparing of them The sin also of the Priests and others that procured the Death of Christ though it were the Life of the World seems to be signified hereby 12. As the burning of the Heifer signified the Sufferings of Christ Heb. 13.11 12 so the ashes are the monument of his most base and utmost Afflictions for ashes were used as the greatest signs of sorrow and misery 2 Sam. 13.19 Job 30.19 Ezek. 28.18 and to be brought to ashes upon the face of the Earth signifies the extremity of Gods fiery Judgments But the memorial of the most ignominious Death of Christ is to be kept as a most glorious monument of our Life Justification and Sanctification through Faith in his Name 13. The ashes of the Heifer must be layd up without the Camp to signifie that they that would have part in the Death of Christ Heb. 13.13 must go forth unto him without the Camp bearing his reproach 14. They must be layd up in a clean place figuring a clean Heart and a pure Conscience in which onely the monuments of Christs death are kept and reserved by Faith CHAP. XXI Christ and the brazen Serpent OUr blessed Saviour himself doth clearly in his discourse with Nicodemus make this a Type of himself while he says As Moses lifted up the Serpent in the Wilderness so must the Son of man be lifted up John 3.14 15 that whosoever believes in him should not perish but have everlasting Life And here the Parallel is noted in several Particulars 1. The brazen Serpent was lifted up upon a Pole and Christ was lifted up upon the Cross 2. The brazen Serpent was lifted up for the preserving of the Israelites from Death and for the healing of them that were stung by the fiery Serpents And Christ was lifted up on the Cross to save them from perishing that were stung and wounded by Satan the old Serpent 3. All they were healed that were stung by the fiery Serpents that did look towards the brazen Serpent though either in regard of their distance from it or the weakness of their eye-sight they could hardly discern it yea though they were never so dangerously wounded whether they were high or low whether they were rich or poor So all they have Salvation by Christ crucified that were wounded by the old Serpent that do with the eye of Faith look unto Christ though they were before never so great sinners though their Faith be never so weak be they rich or poor 4. Onely they of the Israelites being stung by the fiery Serpents were healed who did look towards the brazen Serpent if any refused to look towards it being wounded they perished So if any wounded by Satan refuses to lift up the Eye of Faith to look towards Christ crucified they certainly perish So says our Saviour Whosoever believes in him John 3.15 they shall not perish but have everlasting Life therefore whosoever believes not shall not have everlasting Life but shall surely perish for those words imply both an extent reaching it out to all Believers and a restraint limiting it to Believers And so says the holy Baptist He that believes on the Son of God John 3.36 whosoever he be hath everlasting Life He that believes not the Son shall not see Life but the Wrath of God abideth on him Serpens aeneus vitae expers qui affixus ad summitatem ligni sanabat vulneratos ille utique vitae expers Serpentes vivos superabat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 typus erat corporis Domini corpus enim quod accepit à Maria exaltavit in cruce lignoque affixit ita corpus mortuum vicit Serpentem qui vivebat reptabat in corde Hom. 11. Hear Macarius of Egypt The brazen Serpent which being fastened to the top of a Pole healed those that were wounded for that Serpent being voyd of life overcame the living Serpent was a type of the Body of the Lord for that Body which he took of Mary he lifted up on and fastened to the Cross and so that dead Body overcame that Serpent that lived and crept in the Heart Hear Saint Austin of the same He moves the question Cur non ex auro aut argento Serpens ille sed ex aere factus est R. 1. Propter Divinitatem quia vasa aenea diutius durare solent 2. Propter vocis claritatem quia inter omnia metalla vasa aenea majorem tinnitum reddere longius sonare solent Doctrina non in una tantum Judaeorum gente innotescere sed in universum mundum claro salutiferae praedicationis sono poterat pervenire Tom. 10. de Temp. Ser. 101. Why that Serpent was not made of Gold or Silver but of Brass And he gives a double Reason of it 1. To shew the Divinity of Christ for of all metals Vessels of Brass use to last longest 2. In regard of the clearness of the Sound because of all metals Vessels of Brass use to give a greater Sound and cause their Sound to be heard furthest off So the Doctrine of the Gospel was not known alone in one onely Nation of the Jews but was able also to come abroad into the whole World by the shrill sound of saving Preaching Hear Saint Chrysostom also who first moves the question to Moses Tell me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Dic mihi O fidelissime Dei minister Quod vetas cur facis qui sancis Non facies nec sculptile nec fusile fundis sculpis Serpentem R. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illas quidem Leges tuli ut omnem impietatis materiam radicitus extirparem populumque istum ab omni simulachrorum cultu quam longissime submoverem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nunc autem Serpentem etiam fundo ut imaginem dispensationis crucis praefigurem viam per quam Apostoli olim decurrant complanem sic ipse Dominus illam figuram de se interpretatur Joh. 3.14
15. To. 6. Ser. de aeneo Serpente O thou faithful Servant of God Why dost thou that which thou forbiddest Thou hast made a Law Thou shalt not make any Image to thy self and dost thou make a Serpent And then he brings him in answering I gave indeed those Laws that I might pull up by the roots all matter of impiety and that I might keep that People as far as might be from all worship of Images But now I also make a Serpent that I might hereby typifie Christs Death on the Cross and make plain the Way in which the Apostles in time to come should run and so our Lord himself interprets this of himself Joh. 3.14 And then he descends to Particulars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sicut illa figura imaginem quidem speciem Serpentis praesentabat sic Servator in similitudine carnis peccati apparuit cum tamen extra omne peccatum esset Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sicut illic figura aliorum Serpentium ille qui nec momordit nec percussit in crucem sublatus est sic delicta scelera aliorum hominum innocens Jesus suo crucis supplicio erat expiaturus Ibid. As that figure did represent the shape and likeness of a Serpent so our Saviour appeared in the similitude of sinful flesh when yet he was free from all sin He adds yet further As there the figure of other Serpents that Serpent which neither stung nor wounded any was fastened to the Pole so our innocent Jesus by his Death upon the Cross was to expiate the sins and Transgressions of other men He adds there one thing more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sublatus est in crucem Serpens aeneus ut abolerentur morsus Draconum crucifixus est Christus ut Daemonum operationes abolerentur Ibid. The brazen Serpent says he was fastened to the Pole to take away the Wounds of the fiery Serpents And Christ was crucified that he might destroy the Works of the Devil Hear him elsewhere enlarging himself about this Parallel You see says he how the Type and the Truth agree There the Israelites escaped Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vides ut figura veritati consentiat Illic mortem fugerunt Judaei sed temporalem hic sempiternam fideles Illic ictus Serpentum Serpens suspensus sanavit hic incorporei Serpentis plagas Jesus cruci affixus curavit Illic corporeis oculis suspicientes corporis salutem hic incorporeis omnium peccatorum Remissionem consecuti sunt Illic aes suspensum erat in Serpentis effigiem hic dominicum corpus à Spiritu formatum Illic Serpens mordebat Serpens sanabat hic mors perdidit mors salvum fecit Illic Serpens qui interimebat veneno saeviebat qui liberabat nullo ita hic mors quae perdebat peccatum habebat sicut Serpens venenum Domini autem mors ab omni immunis erat peccato ut aeneus Serpens à veneno 1 Pet. 2.22 In Joan. Hom. 26. but temporal here the Faithful escape Eternal Death There the Serpent lifted up on the Pole healed the Wounds of the fiery Serpents here Jesus crucified cured the Wounds given by the incorporeal Serpent There the Israelites looking up with the eyes of their bodies obtained bodily health here they that look up with spiritual eyes obtain forgiveness of all their sins There Brass was hung up in the shape of a Serpent here the Body of the Lord formed by the Holy Ghost was fastened to the Cross There a Serpent did wound and a Serpent did heal here Death destroyed and Death heals There the Serpent that killed had poyson the Serpent that healed had none So it 's here the Death that destroyed had sin as the Serpent had poyson but the Lords Death was free from sin as the brazen Serpent was from poyson In Num. 21.8 9 Ainsworth also takes notice of this brazen Serpent as a figure of Christ as Christ himself hath opened it Joh. 3.14 As Moses c. For says he as this had the similitude of a Serpent but had no venome so Christ had the similitude of a sinful man yet without sin Hebr. 4.15 And a little after The seting up of the Serpent says he upon a Pole was to them a figure of Christ to be crucified and preached unto the World for Salvation And a little after As the Serpent lifted up was a Type of Christ so the looking upon it signified Faith in Christ as it is written At that day shall a man look unto his Maker Isai 17.7 and his eyes shall have respect to the Holy one of Israel And a little after By the continuance and recovery of natural life to the Israelites looking up to the brazen Serpent was figured Eternal Life to all that believed in Christ And a little after As they that were bitten by these Serpents if they looked upon their Sores and not to the Sign erected by God they dyed so they that are bitten with Sin if they fix their eyes thereon though with Repentance and look not unto Christ do despare and dye Mat. 27.3 4 5 as it happened unto Judas As they if they sought to Chyrurgeons or Physicians or used Salves and Medicines of their own or others perished so whosoever seeks to any but Christ or endeavors by his own Works or Sufferings to have Life with God John 8.24 Galat. 5.4 dyes in his sins As the brazen Serpent was an unlikely thing in humane Reason to heal such deadly Wounds so Christ crucified is to the Jews a stumbling block 1 Cor. 1.23 24 and to the Greeks foolishness but unto them that are called both Jews and Greeks Christ is the Power of God and the Wisdom of God He adds A Serpent of Brass In Verse 9 which Mettal besides that it is of a fiery colour and so might resemble the colour of the Serpents it 's also strong and durable and in that respect might figure out the strength of Christ who was enabled by the power of the Godhead to endure and overcome all his Tribulations otherwise then any man could whereupon Job says in his Sorrows Is my strength the strength of Stones Job 6.12 or is my flesh of Brass And a little after he adds It was the work of Moses to lift up the brazen Serpent on the Pole whereupon it 's said John 3.14 As Moses lifted up the Serpent in the Wilderness And it signifies how Moses his Law was our Schoolmaster unto Christ Gal. 3.24 that we might be justified by Faith By his Writings Christ is lifted up as an Ensign unto all People John 5.46 for he wrote of Christ and by the rigor of his Law which urges satisfaction for sin and curseth all Transgressors Christ was lifted up upon the Cross Verse 7 Finally he adds ' The Serpents were not taken away from the People as they desired but continued still as a
he had those about him that were earnest with him to lay hold on the opportunity and would have wrought the feat for him but David stilled and stayd them Sauls life was dear to David yea when he fell in the war upon the Mountaines of Gilboa how did he lament his death Quae mater sic defleret filium sicut hic deflevit inimicum quis gratiae authorem tantis prosequatur laudibus quantis iste prosecutus est insidiatorem capitis sui Offic. l. 3. c. 9. how did he praise him 2 Sam. 1. What mother saies St. Ambrose could so lament for her Son as he lamented for his enemy who could so praise his Benefactor as he praised him that sought his life Yea when a pick-thank Amalekite hoping to have received a reward 2 Sam. 1. brought to David Sauls Crown and Bracelets and told him that he had killed him he caused him to be put to death and he blesses the men of Jabesh-Gilead for their kindness to their Master 2 Sam. 2 Saul 2 Sam. 5 and with what severity did he avenge the death of Ishbosheth the Son of Saul upon Baanah and Rechab the Murderers So meek was David under all the injuries of Saul against him so far from revenge Other examples I might add but these may suffice I will therefore content my self to put you in minde of the meekness of our Saviour in which he was as a Lamb and now remember we the charge of our Saviour Learn of me for I am meek namely Matth. 11 29 that we should be meek as he was And fear not now the imputation of cowardize The Gallants indeed of the World reckon this Meekness so to be but the wisest of meer men tells us on the other side Prov. 16.32 That He that rules his spirit is better then he that takes a City And we shall deceive our selves if we think that Law of Moses Eye for eye Deut. 19.21 c. to favor the retaliation of wrongs For 1. That Law was not given to private men but to Magistrates as to Gods Deputies to whom he hath committed the Sword to take vengeance on evil doers and so when they use their power to this purpose they revenge not but God by their hand 2. The end of that Law as Tertullian observes well was not to permit a retaliation of wrongs by way of revenge Non hoc ad secundam injuriam talionis permittendam sed ad primam coercendam ut unusquisque respiciens licentiam secundae injuriae à prima seipsum contineret Contr. Marcion l. 4. but to restrain men from offering the first injury that every man looking at the license of the second injury might keep himself from the first For Nil amarius quam idipsum pati quod alterifeceris Contr. Marc. l. 2. as the same Father says elsewhere There is nothing more bitter then to suffer the same evil which we have done unto others 3. Quis facile contentus est tantum rependere vindictae quantum accepit injuriae videmus homines leviter laesos moliri caedem sitire sanguinem huic immoderatae injustae vindictae modum justum figens lex poenam talionis instituit proinde Oculum pro oculo non fomes sed limes furoris est non ut id quod sopitum erat accenderetur sed ne id quod ardebat ulterius extenderetur To. 6. contr Faust l. 19. c. 25. The Answer is good that Saint Austin gives Who doth readily content himself says he to proportion his revenge to the wrong which he hath received We see men lightly offended to plot death to thirst after blood The Law therefore setting bounds to this immoderate and unjust revenge appointed this retaliation That therefore which Moses says An Eye for an Eye is not for the fomenting but for the restraining of Fury not that that which was layd asleep should be kindled again but that the heat that was might not be stretch'd out too far Let us not therefore either for fear to be counted Cowards or in hope to be born out by that Mosaical Law study or exercise revenge but after the Example of our blessed Saviour carry our selves meekly in bearing injuries 4. As Christ was so let us be harmless and innocent not wronging any in word thought or deed in body goods or good name If the Question be Lord Psalm 15.1 who shall enter into thy Tabernacle Who shall dwell in thy holy Hill that is Who shall be saved The Answer is He that backbites not with his Tongue nor doth Evil to his Neighbor Verse 3 nor takes up a reproach against his Neighbor It stands us then in hand thus to be harmless as we desire Happiness Ask your selves also Could I take it in good part to be wronged by another If you could not then wrong not another for this is the golden Rule of Equity layd down by our Saviour What ye would that men should do to you do ye the same to them Matth. 7.12 and consequently which is the Dictate of Nature What you would not suffer from another do it not to another yea there is no expecting Quod tibi fieri non vis alteri ne feceris upon any just ground to be free from receiving wrong except ye be careful not to wrong others for so our Saviour says Matth. 7.2 With what measure ye mete to others it shall be measured to you again According to that also of the Prophet Wo to thee that spoylest Isai 33.1 and thou wast not spoyled when thou shalt cease to spoyl thou shalt be spoyled And it 's an excellent passage of the Prophet Joel against the Enemies of Gods people Joel 3.6 7 8 The Children of the Jews ye have sold to the Grecians that ye might remove them far from their border Behold I will raise them out of the places whither ye have sold them and I will sell your Sons and Daughters into the hands of the Children of Judah and they shall sell them to the Sabeans to a people far off As then you desire not to suffer wrong forbear to do wrong But Christianity stands not all in Negatives nor shall we answer our Patern if we onely do no hurt Add therefore a care to do good and to exercise beneficency as our Saviour did and here take the Rule 1 Thes 5.15 Ever follow that which is good both among your selves and to all men and that Do good to all Galat. 6.10 especially to them that are of the Houshold of Faith If occasions of doing good offer themselves to us accept of them with joy and thankfulness If they seem to fly from us 1 Thes 5.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursue them with all earnestness this is that following which Saint Paul means Thus did our Saviour who went about doing good CHAP. X. Christ and the Light CHrist is frequently set out by this Resemblance The Evangelist says