to be the Priests of the Lord. And he shall sprinkle her blood to testifie that Christ according to the Scriptures shed his blood for the remission of sins And they shall burn her This burning is a sign of the resurrection for its the nature of fire to move upward And that in his sight namely in the sight of the Priest because the resurrection of Christ was to be manifested to them who were to be the Royal Priesthood And her skin flesh and blood with her dung was to be burnt to signifie that not onely the substance of Christs body but also the contumelies and the reproaches of the people against him signified by the dung should be turned into glory which the flame of the burning doth signifie And the Priest shall take c. The Cedar-wood is Hope which ought to dwell firmly above Faith is the Hyssope which being a low-growing herb is yet firmely rooted in the rock Charity is the scarlet which by its fiery colour shews the fervor of spirit These three we are to cast into the Resurrection of Christ as into the middle of the burning that our life may be hid with him And he shall wash c. Vers 7. The washing of the cloathes and body what is it other then the cleansing of that which is within and that which is without And he that shall burn c. Vers 8. By him that burnes the Heifer I conceive them to be understood that buried the body of Christ commiting it to the Resurrection as to the burning And he shall gather the ashes together c. Ver. 9. What is the ashes of the Heifer namely the remainders of the burning other then the fame and report that followed the Passion and Resurrection of Christ There was ashes because Christ was condemned by the unbelievers as stark dead but yet had a power to cleanse because he is believed by the faithful to be risen again And because this report was more famous among the other nations and them that were not Jewes therefore it s said A man that is clean shall gather c. namely clean from the killing of Christ which had made the Jewes unclean And he shall lay them up in a clean place that is he shal handle them respectively yet without the Camp because the Gospel was most honoured by them that used not the Jewish Rites And it shall be kept for the Congregation c. He doth more fully declare that of the ashes of the Heifer should be made a water of separation to cleanse them from the touching of the dead that is from the sins of this dying life And he that shall gather the ashes c. Vers 10. How shall he by this action be unclean that came to it clean but because they that seem clean to themselves come by the Christian faith to acknowledge themselves that all have sinned and come short of the glory of God being justified freely by his blood Rom. 3.23.24 Yet it is said that this man shall wash his clothes not his body I believe because he would give us to understand that by the gathering and laying up of the ashes he is inwardly cleansed as Cornelius hearing and believing the things that were preached by Peter was so cleansed that even before the visible baptisme he with the rest that were present received the Holy Ghost Yet neither should the visible Sacrament be despised that being also outwardly cleansed he might also wash his clothes And it shall be to the children of Israel and to the stranger c. This shewes that the baptisme of Christ which it signified by the water of separation should profit both Jewes and Gentiles But who can forbear to observe that even after washing it s said that he shall be unclean until the evening by which I know not whether any other thing can be understood then that even after the most full remission of sins while a man remaines in this life he is prone to contract something by means of which he should be unclean until the end of this life where this day is shut up to him in a manner which the evening doth signifie But that which he saies Vers 18. The hyssope shall be dipped in the water by which herb faith is signified nothing else can be meant by it but that which is written purifying their Hearts by Faith Act. 15.9 Baptisme profits not if faith be wanting It s said finally that this is to be done by a man that is clean by whom are signified Ministers representing the person of their Lord who is truly clean In Num. 19. Ainsworth also notes this red Heifer to be a Type of Christ and that in many particulars 1. The Heifer was taken of the people saies he to shew the interest that they all had in it and by faith in that which it figured Christ And a little after he addes As other Sacrifices of beasts prefigured Christ so this in special figured him 1. The Heifer was red so Christ in his humane nature was red Isa 63.1 2. by the participation of our affliction Luk. 1.35 1 Pet. 2.22 2. The Heifer was perfect and without blemish so was Christ without blemish of sin both in his Person and Actions 3. Never yoke came on this Heifer so was Christ without yoke as being free from the bondage of sin and corruption and from servitude to men in the ordinances of men in religion and as doing voluntarily the things that pertained to our redemption 4. This Heifer was to be brought to E'eazar the Priest which figured that the work of our redemption and purification from sin belonged to Christs Priestly Office Heb. 9.9 13 14. He in performing the truth of this Type was both Priest and Sacrifice Heb. 13.11 12 5. This Heifer was carried without the Camp which figured Christs suffering without the gates of Jerusalem Lev. 14.14 so without the Camp malefactors were to suffer death 6. The Priest was to take of the blood with his finger figuring the Finger that is Heb. 9.22 23 24. 10.19 20 22 the Spirit of our Priest Christ Jesus whereby he hath sprinkled the way for us into Heaven and our Hearts from an evil Conscience that we may have access thither by his blood 7. The blood was to be sprinkled directly before the Tabernacle of the Congregation that is towards the fore part or door of the Tabernacle The Priest stood without the Camp where the Heifer was slain and there sprinkled towards the Tabernacle seven times which is a full and compleat number And that place being a figure of Heaven Heb. 9.24 this sprinkling thitherward typed out how Liberty should be procured for Gods People Heb. 10.19 20 to enter into the Holiest by the blood of Jesus by the new and living Way which he hath consecrated for us 8. The Cedar Wood the Cedar being one of the greatest and tallest Trees and durable Wood that rotteth not figures the
off Goliahs Head with Goliahs own Sword Goliam suo gladio truncavit noster David Diabolum suo peremit gladio dum mortem morte occidit Invidia enim Diaboli mors introiit in orbem terrarum Hanc suscepit innocuus Pastor ille bonus qui pro suis animam posuit ut sua morte Diabolum debellaret Ibid. so our David vanquish'd Satan with his own Sword for by the Envy of the Devil Death entered into the World This though altogether innocent that good Shepherd namely Christ did undergo who layd down his life for his People that by his Death he might vanquish the Devil He goes on yet in the Parallel The Enemy Goliah being vanquish'd and slain Saul because of this Victory Extincto prostratoque hoste adversus David Saul inique invidiam concepit ex victoria retribuensque mala pro bonis fugat odit persequitur innocentem Dicit noster Dominus de talibus Retribuebant mihi mala pro bonis odium pro dilectione mea Psa 35. Ib. doth unjustly conceive Envy against David and requiting evil for good he drives him away he hates him he pursues him being altogether innocent And of such says our Lord They have rewarded me evil for good and hatred for my love Psa 35. He proceeds yet further Whereas David says he Saul persecuting him Quod David per latebras montium per speluncas per deserta Saule persequente discurrit corporis sui noster Dominus i. e. Sanctorum membrorum suorum Martyrum videlicet in hac figura persecutiones expressit de quibus Apostolus Paulus dicit Cum his dignus non esset orbis terrarum per deserta errabant per speluncas per cavernas terrae Ibid. did run over Mountains and through Caves and Desarts the Lord in this figure sets out the Persecutions of the holy Members of his Body namely the Martyrs of whom the Apostle Paul says When the whole World was not worthy of them they wandered through Desarts and in Dens and Caves of the Earth He goes on David killed not Saul his Persecuter Persecutorem suum Saulem non occidit David cum ei traderetur in manibus abscindensque pinnam chlamydis ejus se odienti pepercit Hoc quotidie agit noster Pastor Christus Dominus circa osores persecutores suos à quibus dum adscindit vitium magnum superbiae parcit etiam Regibus saevientibus quia non vult mortem impiorum sed ut revertantur vivant Quod in omnibus suis fecit facit inimicis ille qui non ex meritis sed gratis justificat impium Ibid. when he was given into his hands and cutting off the skirt of his garment he spared him that hated him Thus doth our Shepherd the Lord Christ deal with his Enemies and Persecutors from whom cuting off that great sin of Pride he spares even Kings raging against him because He desires not the death of sinners but that they should repent and live This he hath done and doth who justifies the ungodly not out of merit but of his free Grace He adds yet further Eundem David declinantem insidias Saulis Gentes excipiunt sic se noster Christus Dominus savientibus subtrahens Judaeis Gentibus dedit Ib. While this same David declined the laying in wait of Saul the Gentiles entertained him so while the Lord Christ withdrew himself from the Jews raging against him he gave himself to the Gentiles Christ and Solomon Of the Judic Law c. 8. Weemse compares them together in sundry Particulars but so that in them all the preheminence is given to Christ 2. Sam. 12.25 1. In their Name Solomon was Jedidiah beloved of God and Christ was the onely beloved Son of God which is not so to be understood as if God loved none but Christ Psal 146.8 for He loves all the righteous but that Gods love was primarily set upon Christ and through him we come to share in his love as God himself says Matth. 3.17 This is my beloved Son in whom I am well pleased Eph. 1.6 And the Apostle He hath made us accepted in his Beloved Here is then a greater then Solomon 2. In his Anointing Solomon alone was anointed and all the rest of his Brethren secluded from the Kingdom 1 Joh. 2.20 but we are anointed by Christ we have received an Unction from that Holy One and receive Grace for Grace from him Joh. 1.16 Rom. 8.17 and are made Coheirs with him in his Kingdom Here is a greater then Solomon 3. Solomon was Crowned his Father being alive here was the Lyon and the Lyons Whelp So Christ thought it no robbery to be equall with his Father Phil. 2.6 and to reign with him Here is a greater then Solomon 4. Solomon was obedient to his Parents So Christ says of himself John 8.49 I honor my Father that is my heavenly Father and he went home and was obedient to his Parents Luke 2.51 Here is a greater then Solomon 5. By Solomons Marriage Friendship was made up between Egypt and Israel But Christ marrying his Church friendship is made up betwixt God and man Here is a greater then Solomon 6. In the extent of his Kingdom Solomons Kingdom reached but from the Mediteranean Sea to Euphrates but Christs Kingdom reaches to the ends of the earth I will give thee sayes the Father to the Son the ends of the earth for thy possession Psal 2.8 Here is a greater then Solomon 7. Salomon exceeded all the Kings of the earth in riches Col. 2.3 but in Christ are hid all the treasures of wisdome and knowledge Here is a greater then Salomon 8. Solomon built the Temple But Christ was both the Temple the Priest the Sacrifice and the Altar Salomon offered 100000. Bullocks but Christ offered a greater Sacrifice even himself upon the Cross Here is a greater then Solomon 9. The Kings of the earth were subject to Solomon but Christ had written upon the hemme of his garments The King of Kings and the Lord of Lords Rev. 16.19 the lowest thing that is in Christ is above all the Princes of the earth Here is a greater then Solomon 10 When Solomon went to the Temple he had 24000. 1 Chron. 27.1 to guard him with their Targets out of Lebâ—nus and about his bed stood 60 valiant men of the valiant of Israel Cant. 3.7 but Christ hath ten thousand times ten thousands Rev. 5.11 and thousands of thousands of Angels to attend him Here is then a greater then Solomon 11. Solomon in regard of his wisdome 1 King 4.29 had a large heart as the sand of the Sea His wisdome is to be observed in deciding the matter between the two women the thing was done in the night 1 King 3. there were no witnesses no probable conjectures favouring the one more then the other the allegations of the mothers both alike no difference
Amathi in condemnationem Israelis ad Gentes mittitur quod Nineve poenitentiam agente illi in malitia perseverent sic Dominus noster columba vel dolens utrumque enim interpretatur vel quia S. Spiritus in specie columbae descendit mansit super eum vel quia nostris doluit ipse vulneribus vere filius Amathi i. e. veritatis Deus enim veritas est mittit ad Niniven pulchram i. e. mundum quo nil pulchrius oculis carnâ—is aspicimus ut quia Israel audire contempsit totus gentium mundus exaudiat To. 3. in Jon. 1.1 2. so our Lord a Dove or sorrowing for the word signifies both either because the Holy Ghost descended in the likenesse of a Dove and rested upon him Math. 3.16 or because he bore our sorrows Isa 53.4 truly the son of Amittai that is of the truth for God is the Truth is sent to Nineveh the fair that is into the world then which with our bodily eyes we see nothing more beautiful that because Israel refused to hear the whole world of the Gentiles might hear Hear him again The Prophet would fly to Tanshish Voluit propheta fugere in Tharsis non ad certum aliquem locum sed mare ingrediens quocunque fugere festinat De Salvatore autem possumus dicere quod dimiserit domum patriam suam assumpta carne quodammodo de coelestibus fugerit veneritque in Tharsis i. e. in mare seculi istius Ibid. not to any certain place but entring the Sea he hasted to fly any whither But of our Saviour we may say that he left his house and country and assuming our nature he did after a sort fly from Heaven and came to Tarshish that is the Sea of this world Hear St. Chrysostome who glossing upon Matthew 12.41 brings in Christ thus speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ille servus fuit ego Dominus sum ille è ceto exiliit ego à mortuis resurgam subversionem ille urbi futuram praedicavit ego regni coelestis evangelia vobis annuncio Ninevitae quidem absque signo crediderunt vos autem multa miraculorum signa videtis nec quicquam ante Jonae verba illi audiverunt vos autem per diversa Philosophiae genera educavi Praeterea Jonas tanquam minister ad Ninevitas accessit ego autem ad vos Dominus Creator deveni Illi quidem Barbari erant vos autem inter prophetas innumeros educati De Jona nemo illis praedixit de me plurimi praedixere opera praedicationi consona perspicitis Jonas etiam ne derideretur fugit ego autem crucis patibulum subiturus illusiones vestras laturus ultro adveni Et ille quidem peregrinus erat hominibus illis omnino ignotus ego autem vobis conjunctus secundum carnem ab iisdem oriundus sum progenitoribus In Matth. hom He was a servant I am the Lord he was vomited out of the fish I shall arise from the dead he foretold overthrow to that City I bring the tydings of the Kingdom of Heaven and the Ninevites believed without any sign but ye see many miracles neither heard they any thing before those words of Jonas but I have educated you by divers kindes of Philosophy Besides Jonas came to the Ninevites as a Minister I am come to you your Lord and Creator They were Barbarians ye have been brought up among many Prophets No man had told them beforehand concerning Jonas many have prophesied of me and ye see works answerable to the predictions Jona also for fear of mocking fled I am come of my own accord ready to undergo the death of the Cross and to bear all your mockings And he was a stranger and altogether unknown to those men but I am neerly joyned to you according to the flesh and have the same progenitors with you Hear Hilarius Pictaviensis To him namely to Jonah the Lord compares himself for Jonah Huic se Dominus comparat namque Jonas ventis desaevientibus projectus è navi est devoratus à ceto post triduum vivus emissus non retentus à monstro non cibi conditione confectus sed contra humani corporis naturam integer illaesus in superas auras evadit Hoc potestatis suae signum constitutum esse demonstrat ipse remissionem peccatorum per poenitentiam praedicans de Jerusalem vel Synagoga immundorum spirituum dominante flatu ejiceindus Pilati potestati i. e. seculi judicio tradendus à morte glutiendus post triduum ex ea contra conditionem hominis quem assumpserat non retentus vivus incorrupius emergens Comment in Matth. can 16. col 544. the winds being boysterous was cast out of the ship and devoured by a Whale and after three dayes sent out alive not retained by that monster nor consumed as other meat uses to be but contrary to the nature of an humane body he comes into the open Air entire and without hurt This doth the Lord shew to be a sign of his power preaching repentance for the remission of sins he was to be cast out of Jerusalem or out of the Synagogue by the prevailing power of the unclean spirit he was to be delivered to the power of Pilate that is to the secular judgment he was to be swallowed up of death and and after three dayes contrary to the condition of man which he had assumed not held of death he rises alive and incorrupt Hear St. Basil of Seleuâ—ia Jonas sayes he did rather immitate Christ in suffering evil then preach him in words nor did he in words foretel the burial of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Jonas malorum tolerantia Christum est imitatus potius quam verbis praedicarit nec verbis Christi sepulchrum praedixit sed in ceto sepultus post triduum sine noxa redditus omnes docuit mortales immortalitatis januam esse mortem de sepulchro vitam erumpere Orat. 13. Jonas ex navi in ventrem ceti Christus à liguo in sepulchrum transit Jonas pro nautis periclitantibus Christus pro nobis in hoc seculo fluctantibus Jussum est primo ut praedicaretur Ninevitis a Jona sed non ad eos pervenit prophetia nisi post quam eum evomnit piscis Ita prophetia praemissa est ad Gentes sed nisi post resurrectionem Christi non pervenit ad Gentes To. 2. epist 49. ad Deo gratias Praesbyt but being buried in the Whale and after three dayes restored to the free and open air he taught all men that death is the gate of immortality and that out of the grave life breaks forth Hear St. Austin Jonah sayes he pass't from the ship to the Whales belly so Christ from the Cross to the grave Jonah for the mariners being in danger and Christ for us being tossed up and down in this world Jonah had order but the prophesy
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
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
truly believing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sicut mulier quae fluxum sanguinis patiebatur vere credens postquam tetigit fimbriam vestimenti Domini statim sanitatem est adepta exiccatus est fluxus fontis sanguinis impuri ita omnis anima percussa incurabili vulnere peccati habensque fontem pravarum cogitationum si accesserit ad Christum vere credens deprecata fuerit sanitatem consequitur ab incurabili affectionum fonte deficiens exiccatur fons ille qui cogitationes immundas producebat per virtutem solius Jesu nec est in alterius cujuspiam facultate ut hoc vulnus sanare possit Hom. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sicut illa cum omnia sua bona in Medicos erogasset a nullo tamen eorum sanata est aonec accesserit ad Christum vere credens tetigit fimbriam vestimenti Domini sic animam vitiosarum cogitationum vulnere incurabili sauciatam ab initio nullus justorum Patrum Prophetarum aut Patriarcharum curare potuit Venit quidem Moses sed sanitatem conferre non potuit Sacerdotes munera decimationes Sabbatismi neomeniae oblationes sacrificia holocausta universa reliqua justitia celebrabatur in lege nec tamen potuit anima sanari aut mundari donec Salvator venit verus Medicus qui curat gratis Ibid. after she had touched the Hem of the Lords garment was presently healed and the issue of blood was stopped so every Soul smitten with the incurable wound of sin and having a fountain of impure thoughts if it comes to Christ and truly blieving prays to him obtains cure from that otherwise incurable fountain of lusts and that fountain is dried up and fails which sent forth those impure thoughts by the power of Jesus alone nor is it in the power of any other to heal this wound And a little after he adds As the foresaid Woman when she had spent all her Goods upon Physicians was not yet healed by any of them till she came to Christ and truly believing touched the Hem of his garment so neither could any of the just Fathers Prophets or Patriarchs from the begining cure the Soul wounded with the incurable wound of evil thoughts Moses came but he could not confer soundness Priests Gifts Tythes Sabbaths New-moons Washings Sacrifices and Burnt-offerings and all the rest of that ceremonial righteousness was celebrated in the Law and yet by them all could not the Soul be healed or cleansed till the Saviour came who is the true Physician and heals freely And the same Truth is attested by him in many other places Hom. 30 44 45 And now what a vast difference is this between Christ and other Physicians and how great is his eminency above them in that he healed the Diseases of the Body as well as they and also the Diseases of the Soul to the curing of which neither they nor any other can or ever could attain 2. With respect to the Body other Physicians can cure some Diseases but some are incurable Diseases so called because it passes the skill of any Physician to cure them many Diseases there be that put the most able Physician to a plunge some ease they may give but perfectly cure them they cannot with all their skill as we see in manifold experience but there is no disease or malady above the reach of this Grand Physician which he was not able to cure Palsies Leprosies Lunacies Blindness Deafness Dumbness c. He healed them all He gave them occasions to say Matth. 4.24 Mark 7. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath done all things well he makes both the deaf to hear and the dumb to speak of giving sight to one born blinde the man so restored to sight could say John 9.32 Since the World began was it not heard that any man opened the Eyes of one that was born blinde Verse 6 7 And yet he did it A cure of so high a nature that from it the Jews could conclude John 11.37 That he could have caused that Lazarus should not have dyed Diseases of long continuance have been cured by him Mat. 9.20 22 The Woman that had the issue of blood twelve years was healed by him Luk. 13.11 13 The Woman that was bowed together so that she could not lift up her self eighteen years was made streight by him The man that had been sick of the Palsie thirty eight years John 5.6 7 8. was healed by him And what wonder is it that he could thus cure all kindes of Diseases for Death it self could not hold its purchase against him Matth. 9.25 he restored even the dead to life as the Daughter of Jairus dead yet lying upon her bed Luk. 7.14 15 yea the Widows Son at Naim dead and laid upon the Bier carried out of the house towards the place of burial yea and Lazarus himself John 11.39 43 44 dead and buried four days so that his Sister Martha could say Lord by this time he stinketh yet he was raised and restored to life Nor is it any wonder that he had such power against Death for he had power over him that hath the power of Death Heb. 2.14 even the Devil casting him out of them of whom he had taken possession whether one Devil as out of the Daughter of the Woman of Canaan Matth. 15 Luke 8.2 or seven Devils as out of Mary Magdalen or a Legion of Devils Vers 27 30 33 as out of the man that wore no clothes nor abode in any House but in the Tombs yet they all could not make good their Tenure against Christ An incomparable Physician 3. Physicians healing Diseases do it by the help of Herbs and Drugs and Physick prepared by themselves or by Apothecaries at their appointment and without such means they can do nothing being but Instruments of Gods ordinary Providence But in the Cures wrought by our Saviour there was no use of any such means but either he spake the word and the business was effected He said to the Leper Matth. 8.3 I will be thou clean and presently he was cleansed Luke 7.14 15 and so in raising the dead Young man I say unto thee Arise and instantly he was restored to life and so in raising of Lazarus Christ saies Lazarus arise Joh. 11. and presently he arose or by his bare touch of them and word together So to the man that was deaf and dumb he put his finger into his eares and he spit Mar. 7.33 34 35. and touched his tongue and streightway his eares were opened and the string of his tongue was loosed and he spake plain or by the touch of the hemme of his garment Matth. 9. as in the woman that had the issue of blood and so the Evangelist saies As many Mar. 6.56 as touched the hemme of his garment were made whole Who can so cure 4. Physicians working cures
to oppose Christ not in Himself not in his Religion not in his Ordinances not in his Members If we do such opposition will cost us dear no other then our ruine can be the fruit of it As we therefore love our selves let us desist 5. Let us cast our selves upon Christ for Salvation so shall we be impregnable against all opposition 6. Let us Gentiles praise God for his mercy giving his Son to dye for us by which he hath taken away the Law of Commandments contained in Ordinances and so breaking down the middle wall of partition and by his Resurrection making him the chief corner-stone by whom it comes that we Gentiles who were once farre off are now made neer and become fellow-citizens of the Saints and of the houshold of God CHAP. XV. Christ and the Sun CHrist our Saviour is set forth to us under this notion as in that Prophesy of Malachi unto you Mal. 4.2 that fear my name shall the Sun of righteousnesse arise In which place as is acknowledged by all Interpreters promise is made to the godly of the coming of Christ in the flesh And so Saint John sets out the Church as a woman clothed with the Sun that is Rev. 12.1 with Christ And the resemblance holds in many particulars 1. The Sun hath no spots though the moon may have so the Church and the members of it have impurity remaining in them for the work of Sanctification is onely begun in this life and the height of a Christian while he lives in this world is onely a progresse towards perfection of Holinesse Of a Christian while he lives here its true that the Apostle saies The flesh lusts against the Spirit Gal. 5.17 and the Spirit against the flesh therefore while we live here we have a mixture of flesh and spirit old and new man corruption and grace Gen. 25. as Rebeccah had two contrary Nations in her womb we must so long as we live give our selves to the exercise of Mortification Col. 3.5 Mortifie your members that are on the Earth that is corruption Therefore there are remainders of impurity in the best men which is the subject of this mortification And while we live here we are tyed to that precept Grow in Grace 2 Pet. 3 18 therefore the work of Grace and Holinesse is imperfect in us all for perfection and growth are inconsistent Finally it s most true that Saint James saies Jam. 3.2 In many things we offend all therefore there are in us remainders of impurity Thus is it with the best men But with him it s farre otherwise He was and is holy Heb. 7.26 1 Sam. 2.2 harmless undefiled Considered as God he is infinitely holy incomparably holy There is none holy as the Lord. So its true of him that Saint John saies 1 Joh. 1.5 He is light and in him there is no darkness Considered as man he is perfectly Holy the Holy Ghost Sanctified the womb of the Virgin and stopt the course of Original sin that it should not diffuse it self to the Humane Nature of Christ therefore he is called That Holy thing Luk. 1.35 and hence it was that His Life was sin-lesse so that he could appeal to his enemies Which of you convinces me of sin 2. The Sun drives away darknesse and enlightens the World so doth our blessed Saviour by his Gospel outwardly and by his Spirit inwardly drive out the darknesse of ignorance and enlighten our mindes savingly to know God and the things that concern our everlasting happinesse Joh. 1.9 He is the true light saies Saint John that enlightens every man that comes into the world And of him Saint Paul saies 2 Tim. 1.10 who hath abolished death and hath brought life and immortality to light by the Gospel 3. The Sun enlightening the world cheeres man so doth Christ giving us the knowledge of God cheer and comfort us 4. The Sun gives as light so heat and warmth to the creatures on the earth and so is an instrument to further their growth So Christ warmes our hearts by the expressions of his love unto us Who that is so much as ingenuous hearing or thinking what Christ out of his love to us hath done or suffered for us hath not his heart burning within him who doth not grow in love to God to Christ to his Brethren in this respect To be sure this Love of Christ hath an aptness to produce these effects in us We hear the inferences that that beloved Disciple made in this kinde We love him 1 John 4.19 because he loved us first And If God hath so loved us Verse 11 we ought also to love one another And Saint Pauls serious consideration of Christs Love so warmed his Heart that he doubted not to pronounce that dreadful sentence If any man love not the Lord Jesus Christ 1 Cor. 16.22 let him be Anathema Maranatha 5. The Sun purges the Earth Water and Ayr by exhaling and drawing up the Mists and Fogs that are in them so doth Christ sanctifie the Soul and purge the Heart This is attributed to Christ Eph. 5.26 That he might sanctifie and cleanse it He that is Christ It that is the Church And again Sanctified in Christ that is 1 Cor. 1.2 sanctified by Christ Hence we may learn sundry things 1. That Christ is fit to be a Saviour to us and an High Priest for us in that he was and is so transcendently pure unspoted Heb. 7.26 for such an High Priest it became us to have who was holy harmless undefiled had he been in any degree polluted with corruption and defiled with sin he had been so far from having been a meet Saviour for us that he should have needed some other to have been a Saviour for him or he should have needed to have offered sacrifice first for his own sins Verse 27 and then for the peoples as it was with the Levitical Priests Nor had he been fit to have been a Sacrifice for us for all the Creatures that were to be sacrificed under the Law were to be without spot and blemish But behold he is transcendently pure then was he an Alsufficient Saviour Priest and Sacrifice 2. See what a Gift Christ is surpassing all other Gifts that God gives to the Sons of men for behold the great conveniencies that accrue to us by him To know God and Christ how great a benefit is it John 17.3 for this is Life Eternal To have comfort under all the saddest accidents that can befall us how desirable is it And to be made holy and pure what a conveniency is it for without it the beatifical Vision of God is not to be expected Without it says the Apostle we cannot see God Heb. 12.14 and having it we cannot miss of it Matth. 5.8 for says our Saviour The pure in Heart shall see God Behold all these we have from Christ this Sun of
his company And what greater folly were there then cast away the Gold for some dross that is mixt with it Hear rather that excellent saying of Saint Austin The good are not to be forsaken for the bad that are among them Non propter malos boni deserendi sed propter bonos mali tolerandi sunt Tom. 2. Epist 48. but for the sake of the good the bad are to be tolerated And a little after he adds We suffer some evil men among us Nonnullos toleramus malos quos corrigere aut punire non possumus nec propter paleam relinquimus aream Domini nec propter pisces malos rumpimus retia Domini nec propter hoedos in fine segregandos deserimus gregem Domini nec propter vasa in contumeliam facta migramus de domo Domini Ibid. whom we can neither mend nor punish nor leave we the Lords floor for the chaff that is on it nor because of the evil fish that is in it do we break the Lords nets nor because of the Goats which shall be separated in the end do we forsake the Lords Flock nor because of the Vessels made to dishonor do we depart out of the Lords House Oh that men were of this modest temper and why should we not What though there be wicked men in the Church what hurt will that be to us We shall not answer for their sins nor fare the worse in this respect nor shall the Ordinances of God be the worse nor of less efficacy to us for the sake of the wicked that joyn with us in the use of them Vbicunque cum bonis mali fuerint bonis non obsunt sicut non obest palea frumento To. 7. part 1. contr epist Parmen l. 2. c. 2. It s a true saying of Saint Austin Wheresoever the bad are with the good they hurt not the good as the chaff hurts not the good grain And this he elsewhere clears in many instances Vbi erant Moyses Aaron ibi erant Sacrilegi murmurantes ubi erat Caiphas ibi Simeon Zacharias ubi Isaias Jeremias Ezechiel Daniel ibi sacerdotes populi mali ubi Saul ibi David sed sarcinam suam quisque portabat Ibid. c. 6. Where Moses and Aaron were there were Sacrilegious murmurers where Caiaphas was there were Simeon and Zacharias where Isaias Jeremy Ezechiel and Daniel were there were wicked Priests and People Where Saul was there was David but every one did bear his own burden And this doth the Apostle affirm in the general Every one shall bear his own burden Gal. 6.5 And with respect to the Ordinances of God we hear what the same Apostle saies 1 Cor. 11 2◠He that eats and drinks unworthily eats and drinkes judgement to himself Mark that to himself alone and not to others But will any of you yet for this cause leave the Church and depart from it ye may grieve the Church by your unkinde separation but the worst will be your own in the conclusion It s a terrible speech of Saint Austin but I fear it will in the close be found true by woful experience if they repent not Whosoever separates himself from the Catholick Church how praise-worthy soever he seems to himself to live Quisquis ab Ecclesia Catholica fuerit separatus quantumlibet laudabiliter vivere se existimet hoc solo scelere quod â Christi unitate disjunctus est non habebit vitam sed ira Dei manet super eum To. 2. epist 152. yet for this very sin that he is disjoyned from the unity of Christ he shall not have life but the wrath of God abides upon him Be exhorted therefore to take heed of such practise and to accept of Saint Austins advise Eia cives Hierusalem qui intra retia estis boni pisces estis tolerate malos retia nolite rumpere Cum illis eritis in mari non cum illis eritis in vasis To. 8. In Psal 65. for its consonant to Scripture O ye Citizens of Jerusalem who are within the nets and are good fishes endure the bad and break not the nets ye shall be with them in the Sea ye shall not be with them in the Vessels especially considering that as all they that were in the Ark were saved from perishing by the flood so they that remain in communion with the Church have hope of Salvation but as all that were out of the Ark perished so Salvation cannot upon any good ground be hoped for by them that are out of the Church 4. See what little cause we have to fear and what cause we have to be comforted against all persecutions raised against the Church for 1. As the Ark was still above the waters of the flood how high soever they did rise so let persecutions rise up to never so great an height and let Persecutors rage never so much against the Church yet the Church shall be still above them they may rage but not prevail against her 2. As the flood ceasing the Ark rested upon the Mountain of Ararat so persecution ceasing we shall have a rest in Gods Holy Hill having suffered we shall receive the promise of Eternal Life CHAP. II. The Church and the Tabernacle THe Tabernacle saies Ainsworth In Exod. 26. Exod. 26.1 which was for the Ark Table and Shewbread and Candlestick to be kept in was a figure of the Church wherein God doth dwell with his people and enlightens them with his Law and the seven Spirits that are before his Throne The Curtains were to be made of fine Linnen Vers 1. and Blue and Purple and Scarlet These Colours saies the same Author represented the blood of Christ and this fine Linnen his Justice and so the variety of Graces wherewith the Church is adorned and made glorious They were made with Cherubims signifying Vers 1. saies he heavenly affections in the Church and the Angels ministring to and about them The Curtains of the Tabernacle were coupled one to another This saies he Vers 3. notes the union of Persons and Graces in the Church by the Spirit in which respect it s called the unity of the Spirit for Eph. 4.3 Eph. 2.21 in Christ the whole building fitly coupled together growes into an holy Temple in the Lord. The Tabernacle was one and the Tent one Vers 6 11 As the golden Tachs clasped in the blew Loopes made the Ten Curtains one Tabernacle one Tent so by Love and Faith in Christ the Saints are fastened and builded together for an habitation of God by the Spirit Eph. 2.22 Over and above the foresaid Curtains Vers 7. there was a covering of Goates haire and another of Rams skins died red Vers 14. And these three kindes of Coverings served for the safety of the Tent and the things in it from the injuries of the weather and also by these Covers the people were kept from beholding the Holy Things in it
part he that doth no evil to his neighbour David could not with patience think of hurting Saul though bear injuries he could with admirable meekness Many are of quite contrary strain if wrong be offered to them they cannot they will not bear it they are presently moved to impatiency yea they presently meditate revenge but they readily take liberty to themselves to wrong others they care not whom they care not how doth any man slander or censure them they judge it an evil unsupportable but to censure or slander others they make no bones of it If any man oppress them they hold it intolerable but they care not how they oppress others These shew themselves to be not like Doves but like birds of prey But let us be otherwise minded let us resemble the Doves and learn by them to bear wrongs meekly but at any hand do no wrong to any to be wronged is onely an inconveniency but to do wrong is actually sin and whether of these is to be chosen may easily be seen for the inconveniency lights upon the outward man but sin tends to the prejudice of our precious souls 2. Because the Dove is a mourning creature Hear to this purpose the expression of King Hezekiah Isa 38.14 I mourned as a Dove And so it is with godly Christians the true members of the Church they are constant or at least frequent mourners they are sensible of their own sins and these fill their hearts with sorrow Psal 38.18 Vers 6. it was Davids profession I will be sorry for my sin yea I go mourning all the day long yea all the night I make my bed to swim Psal 6.6 I water my couch with my tears Saint Peter having denyed his Lord and Master Matth. 26. ult wept bitterly yea the sins of others fetch tears from their eyes out of a sence of Gods dishonour by them and of the hurt which their souls receive thereby My eyes saies David gush out with rivers of tears Psal 119.136 158. Jer. 13.17 because men keep not thy Law And again I beheld transgressors and was grieved especially their obstinacy in their sins will so deeply affect them If ye will not hear saies the Prophet my soul shall weep in secret places for your pride and my eye shall weep sore and run down with tears Nor can they remember or see the desolations of the Church without expressions of sorrow Psal 137.1 2 We wept say they in remembrance of Sion and hanged up our harpes upon the Willows Nay even the foresight of it thus workes upon them Oh that my head were waters saies the Prophet and my eyes a fountain of teares Jer. 9.1 that I might weep day and night for the slain of the daughter of my people Thus our Saviour foreseeing and foretelling the destruction of Jerusalem by the Roman Army wept over it Luk. 19.41 43 But of how contrarie a temper are many among us for they are not found in the number of these mourners but they spend their daies in mirth and jollity being like unto them of whom the Prophet complained that In the day Isa 22.12 13 in which God called to mourning and weeping c. behold there was joy and gladnesse c. their own sins draw not tears from their eyes nay they are tickled with joy at the remembrance and mention of them much less are they grieved for the sins of others The afflictions of the Church move them not yea some rejoice in them and triumph over the Church afflicted Let them fear least that woe denounced by our Saviour fall upon them Luk. 6.25 Wo to them that laugh now for they shall howl and weep As for us let us put our selves into the number of mourners mourn we for our own sins mourn we for the sins of others mourn we for the afflictions of the Church such mourning will end in joy Matth. 5.4 Blessed are they that mourn saies our Saviour for they shall be comforted And the Psalmist They that sow in Tears Psal 126.4 shall reap in joy Brightman handling those words Cant. 1.15 Thou hast Doves eyes adds another particular Columbarum oculi sunt casti pudici qui non ad novos conconquirendos amores huc illuc non vagantur qualis castitas est Ecclesiae dum uno Deo contenta suos oculos ad idola non adjicit vel alios commentitios cultus In Cant. 1.15 in which the resemblance holds between the Church and a Dove The Doves eyes saies he are chaste and modest while content with their own mates they wander not abroad to seek new loves Such as is the chastity of the Church while content with one God she sets not her minde upon idols nor upon new-devised worships Many there are in the world of a contrary temper not contenting themselves with the onely true God but linger after and make to themselves other gods in that they give the worship which the onely true God challenges as his peculiar to other things besides the true God And the Romanists to say nothing of them that are without as Turks and Pagans may well go in the forefront who have so multiplied Deities to themselves that the Poet had just cause to say of them nes turba Deorum Talis ut est hodie that the number of Gods now is multiplied above the number of the Gods of the Heathen for whereas God saies Call upon me in the day of trouble Psal 50.15 4.10 And Thou shalt worship the Lord thy God and him onely shalt thou serve its manifest how Adoration and Invocation is among them given to Angels and Saints departed yea to dumb Idols and to Crosses Their own Rosaries and bookes of Devotion make this manifest and that not onely the people led by their blind superstition do this but that they are taught so to do and this practise is by their great Champions Bellarmine and others defended as lawful and warrantable and Anathema's and curses denounced by the Fathers of the Tridentine Councel against all that condemn it as unwarrantable where is that Chastity which is required to be in the true Church And how justly may we say of them in the words of the Prophet How is the faithful City become an Harlot Isai 1.21 And yet among our selves also many are liable to reproof for the want of this Chastity even as many as give the Worship of the Soul to others besides God God says by the Penmen of Scripture Psalm 31.23 Phil. 4.4 Isai 26.4 Deut. Love the Lord all ye Saints and Rejoyce in the Lord alway and Trust ye in the Lord for ever and Let God be your fear c. But behold the covetous Mammonist makes his Mammon his God the ambitious Person makes his Honor his God the voluptuous Person makes his Belly his God for by all these is that Love Joy Desire c. which God requires to be placed on
Sole illustrari Et sic Luna intelligitur Ecclesia quod suum lumen non habeat sed a Christo illustretur qui in scriptura Sol appellatur In Psal 11. but receives her Light from the Sun and so by the Moon we are to understand the Church because she hath no Light of her own but is illustrated and enlightened by Christ who in scripture is called the Sun And so Sadeel from Saint Ambrose Vt Luna non propria sed ut quidam dicebat luce lucet aliena quandoquidem a Solis radiis accensa totam inde suam lucem accepit ita Ecclesia lucet non suo sed Christi fulgore summis ejus dotibus beneficiis illustrata De legit ministr vocat pag. 39. makes the Comparison between them As the Moon shines not with her own but anothers Light because being lighted by the Sun-beams she receives all her Light from thence so the Church shines not with her own Light but as enlightened with the brightness of Christ and with his singular gifts and benefits And thus also Weemse makes the Comparison Of the Cerem Law Exerc. 22 As the Moon says he hath her Light from the Sun so hath the Church her Light from Christ The Sun gives Light and receives none the Moon both gives Light and receives Let not then the Church and the Members of it be puft up with pride for the Light which they give to others but carry themselves in all humility and lowliness of minde Thou hast Light and thou givest Light whether by word of Doctrine or by example of Life but be not proud This Light thou hast not in and of thy self but from Christ the Sun of Righteousness why should you behave your self proudly Thus doth the Apostle argue What hast thou that thou hast not received 1 Cor. 4.7 and if thou hast received it why dost thou boast c. Arrogate nothing to thy self but give all the glory to Christ from whom thou receivedst it 2. The Moon when she shines brightest hath her spots so there is no Church so pure but she hath her blemishes nor any Christian so exactly perfect but he hath his imperfections under which he labors and his sins by which he offends God As for Churches look we upon them that were planted by the Apostles and we shall see that they had their blemishes The Church of Coriath was a famous Church of God enriched by him in all utterance 1 Cor. 1.5 7 and in all knowledg so that ye come behinde in no gift And yet behold what blemishes were in that Church Verse 11 12 It 's reported to me says he that there are contentions among you This therefore I say that every one of you says I am of Paul and I of Apollos 1 Cor. 11.18 c. And again When ye meet together in the Church I hear there are divisions among you and I partly believe it Verse 21 And again in the same place When ye come together to eat every one eats before other his own supper and one is hungry and another is drunken And again How say some among you 1 Cor. 15.12 That there is no Resurrection of the dead Who can deny these to be great blemishes and yet these are found in an Apostolical Church It were needless to go over all Look for a close upon the Epistles written to those famous Lights the seven Churches of Asia and we shall finde it so to be To the Angel of the Church of Ephesus and in him to the whole Church he says I have somewhat against you Rev. 2.4 because you have lost your first love So to the Church of Pergamos I have a few things against thee Verse 14 because thou hast there them that hold the Doctrine of Balaam 15 So hast thou them that hold the Doctrine of the Nicolaitans which thing I hate So to the Church of Thyatira he says 20 I have a few things against thee that thou sufferest the woman Jezabel And to the Church of Sardis Rev. 3.1 Thou hast a Name that thou livest and art dead And how deeply did he charge the Church of Laodicea with lukewarmness That they were neither hot nor cold Verse 15 And if these Primitive Churches and that in the Apostles times had so soon contracted such Sullies who shall wonder that all the following Churches have had and have their blemishes And no less holds it true in respect of particular godly Christians That as the Moon hath her spots so they have their blemishes even the best of meer men That of Solomon holds universally true 2 Chro. 6.36 There is no man which sins not Consonant to this is the confession of Saint James In many things we offend all James 3.2 in which he also includes himself And Saint John is peremptory including also himself If we say 1 John 1.8 we have no sin we deceive our self and the Truth is not in us And again If we say we have no sin Verse 10 we make him a lyar and his Word is not in us And who of all the Saints who are most commended in Scripture have not cause to subscribe this Truth God makes his boast of Job Job 1.8 That there was none like to him on the Earth yea he could in his Apology make his Appeal to God 10.7 Lord thou knowest that I am not wicked and yet we have his confession 7.20 I have sinned what shall I do to thee O thou Preserver of men David was a man after Gods own Heart 2 Sam 12.13 Psalm 38.4 40.12 yet he confesses I have sinned against the Lord yea My sins are gone over my head yea They are more then the hairs of my head Daniel was a man greatly beloved and yet we have his Confession in the first person plural including himself Dan 9.5 We have sinned we have committed iniquity Thus then in this particular the Resemblance holds good between the Church and the Moon That the Moon hath her spots and the Church and godly Christians the Members of the Church have their blemishes while they live on this Earth Hence learn many things 1. Then absolute Perfection is not to be expected in the Church in this World nor is any visible Church to be abandoned nor the Communion and Fellowship of it to be forsaken by us for some blemishes for some disorders which haply we may see in it so long as it enjoys the Ordinances of God the tokens of his presence Whither shall we travel to finde a Church so refined that it should have no dross so reformed that nothing should be out of order so exactly accomplish'd that it should have no blemish Christ sends not a Bill of Divorce to any Church for every thing amiss nor for every Error in Doctrine except it be fundamental and universally received and held with obstinacy therefore neither let us except it be thus
And if ye finde this Hope fading in you endeavor to strengthen it by a frequent Meditation of Gods Power and Mercy and the Faithfulness of his Promises and by the Experience of his Dealings with his Church in former Times and so shall ye finde it of singular use to uphold you against all the opposition which Satan and the World shall make against you CHAP. XIII The Church and the Threshing-floor or Wine-press SAint Austin following the Translation of the Septuagint as for the most part in the New Testament where any Testimony of the Old Testament is alledged that Translation is followed renders the Title of the eighth Psalm Pro tercularibus super Gittith For the Wine-presses upon Gittith and so he takes knowledg of the Comparison between the Church and the Wine-presses or the Threshing-floor for thus he says By the Wine-press and also by the Threshing-floor Torcularia possumus accipere Ecclesiam sicut aream Sive enim in area sive in torculari nil aliud agitur nisi ut fructus ab integumentis purgentur quae necessaria erant ut nascerentur ut crescerent ut ad maturitatem messis vel vindemiae pervenirent Hiâ— integumentis i. e. palcis in area frumenta vinaciis in torcularibus vina exuuntur Sicut in Ecclesia a multitudine secularium hominum quae simul cum bonis congregatur quibus ut nascerentur necessaria erat illa multitudo id agitur ut spiritali amore per operationem ministrorum Dei separentur Agitur autem ut non loco sed affectu separentur boni a malis quamvis simul in Ecclesiis quantum attinet ad corporalem praesentiam conversentur aliud autem erit tempus quo vel frumenta in horrea vel vina in cellas segregentur In Psal 8. we may understand the Church For whether in the Threshing-floor or in the Wine-press the main business is to sever the Fruit from the Coverings which yet were necessary that they might be and that they might grow and come to ripeness for Harvest and Vintage From these Covers they are severed that is the Grain from the Chaff in the Threshing-floor and the Wine from the skins and kernels of the Grapes in the Wine-press So in the Church this is the main business That from the multitude of worldly men which is mixt together with the good to whom yet that they might be born that multitude was necessary the good might be severed by spiritual Love by the Labors of the Ministers of God But the meaning is That the good should be separated from the bad not in place but in affection although in regard of bodily presence they converse together in the Church but there shall be another Time in which the good Grain shall be set apart from the Chaff into the Garners and the Wine from the Dregs into the Cellars And here are many Things to be observed I. That the Church hath a mixture in it of good and bad of Elect and Reprobate as in the Threshing-floor the Wheat and Chaff are together and the Wine and Dregs in the Wine-press the Church Militant in this World never was without such mixture II. That this mixture of the good and bad is necessary and useful to the good namely says the Father That the godly may be born and brought into the World for thus it oft pleases God That from wicked Parents have sprung godly Children as from Korah Numb 16 the Ring-leader in that Faction against Moses and Aaron did issue Sons that were if not Penners of some of the Psalms Psalm 42. tit yet at least imployed in the singing of them From wicked Ahaz a godly Hezekiah from idolatrous Amon a tender-hearted Josiah and from Jeroboam that made Israel to sin did issue a Son in whom was found some good towards the Lord God of Israel 1 King 14.13 who alone therefore of all the House of Jeroboam was buried and mourned for But further also this mixture of good and bad in the Church is expedient 1. To let the godly see the Mercy of God to themselves doing them good by his sacred Ordinances while the wicked live so unprofitably under them 2. To aggravate the sins of the wicked and to heighten their judgment while living under the same means of Grace by which the godly are enabled to bring forth the fruits of Righteousness to the Glory of God they either use them not or abuse them abounding in all wickedness to Gods dishonor III. That living in the Church with the wicked we must separate our selves from them in affection and practise not running with them to the same excess of riot not delighting in sin as they do but to be as contrary to them as possibly we can in our Conversation according to the advice of the Apostle Eph. 5.11 Have no fellowship with the unfruitful Works of Darkness but rather reprove them They trade in wickedness 1 Pet. 1.15 it 's for us to endeavor to be holy in all manner of Conversation And no less must we be contrary to them in our affection They love sin we must hate it Psalm 97.10 38.18 as David advises us Ye that love the Lord hate the thing that is evil They joy in their sins we must say as David I will be sorry for my sins They delight in the sins of others we must be affected as David 119.136 who could say of himself My eyes gush down with rivers of tears because men keep not thy Law And being thus contrary to them IV. There is no need that we should make a local separation from the wicked nor forsake the communion of the Church because we see some wicked men in it the sins of the wicked shall hurt themselves not us separating our selves from their sins So saies the Wiseman Prov. 5.22 His own iniquities shall take the wicked himself not others that estrange themselves from them V. Yet there shall come a time when there shall be a full and perfect separation between the good and the bad the godly the sheep set on Christs right hand Matth. 25.33 and the wicked the Goats on his left hand These the wicked shall go into everlasting punishment but the righteous into life eternal vers 46. Psal 1.5 There shall then be a congregation of righteous men and no wicked men among them wait with patience till the time comes in which God will bring it so to pass but expect not such a bodily separation here in the time of this life least our expectation be frustrated It is enough for us that it shall once be the husbandman waits for the harvest and let us wait till the end of this world then shall the harvest be and let us not quarrel at the Church nor as male-contents depart from the fellowship of the Church because this separation is not made just when we would have it Let it suffice us that Christ hath taught
unto God by the blood of Christ Rev. 5.8 9 10 Rev. 5.11 Psal 45.5 Act. 9.15 and so distinguished from Heavenly Angels These with heavenly affections looking into the Law and Christ the Mercy-seat are such as on whom he also rides by the preaching of the Gospel But the chief signification of the Cherubs here respecteth Christ himself the Mercy-seat And to this glorious seat where Gods presence with his Church was manifested the throne of God is answerable in the Christian Church in the presence of which throne his people are and serve him day and night in his Temple 3. A little after he addes This here being as was foreshewed a figure of Christ the protecting Cherubs may signifie his Kingdom the Mercy-seat which they covered his Priesthood and the voice which spake from the same his Prophesie CHAP. XX. Christ and the Red Heifer Num. 19. ST Austin makes this parallel to hold thus To. 4. Quaest sup Numer q. 33. The red Heifer saies he signifies the flesh of Christ It s the female sex in regard of the infirmity of the flesh It is red Juvenca rufa carnem Christi significat Sexus foemineus est propter infirmitatem carnis Rufa est propter ipsam cruentam passionem Et juvenca haec sine vitio quia caro Christi erat in similitudine carnis peccati at non erat peccati caro nec habet in se vitium haec juvenca quia in se non habuit vitium caro Christi in aliis autem habet qui sunt ejus membra Et non est suppositum ei jugum non enim subjugata iniquitati cui subjugatos in veniens liberabat Et dabis cam ad Eleazarem non ad Aaronem ostendens non ad tempus quod tunc erat sed ad posteros passionem Domini perventuram Et ejicient eam extra castra sic ejectus est Christus passurus extra civitatem Et accident eum in conspectu ejus occisa est caro Christi in sconpectu corum qui jam futuri erant in novo Test sacerdotes Domini Et asperget sanguinem ejus testificans Christum secundum scripturas sanguinem fudisse in remissionem peccatorum Et cremabunt eam haec concrematio pertinet ad signum resurrectionis Natura quippe ignis est ut in superna feratur Idque in conspectu ejus scil sacerdotis quia illis apparuit resurrectio Christi qui futuri erant regale sacerdotium Et pellis ejus caro sanguis cum stercore ejus comburetur significans quod non solum substantia corporis Christi sed contumelia abjectio populi stercoris nomine significata converteretur in gloriam quam combustionis flamma significat Et accipiet sacerdos c. Vers 6. signum cedrinum spes est quae debet in supernis firmiter habitare hyssopus fides est quae cum sit humilis herba radicibus haeret in petra coccinum charitas est quod fervorem spiritus igneo colore testatur Haec tria mittere debemus in resurrectionem Christi tantum in medium combustionis illius ut cum illo abscondita sit vita nostra Et lavabit c. Vers 7. lavatio vestimentorum corporis quid est aliud quam mundatio interiorum exteriorum Et qui comburet c. Vers 8. In eo qui comburit eos figuratos arbitror qui Christi carnem sepelierunt resurrectioni eum tanquam conflagrationi mandantes Et congregavit c. Vers 9. Quid juvencae cinis reliquiae scil illius combustionis nisi fama quae consecuta est passionem resurrectionem Christi cinis inerat quia velut mortuus condemnabatur ab infidelibus tamen mundabat quia resurrexisse creditur à fidelibus Et quia haec fama maxime claruit apud eos qui in caeteris Gentibus erant non erant de consortio Judaeorum ideo dicitur homo mundus congregabit mundus scil ab interfectione Christi quae Judaeos reos fecerat Et reponet c. i. e. honorabiliter tractabit extra castra quia extra celebrationem Judaicae consuetudinis honor Evangelicus claruit Et erit Synagoge c Plenius declarat quomodo ex cinere isto fiebat aqua aspersionis qua mundabantur à contactu mortuorum quod utique significat ab iniquitate hujus moribundae vitae Et qui congregat c. Vers 10. Quomodo erit ex hoc immundus qui mundus accesserat nisi quia qui sibi mundi videntur in fide Christiana se agnoscant quia omnes peccaverunt c. justificati gratis per sanguinem Christi Rom. 3.23 24. Hunc tamen vestimenta lavare dixit non etiam corpus credo quod illius cineris congregatione repositione in loco mundo vult intelligi jam intrinsecus mundatum sicut Cornelius audiens credens quod praedicaverat Petrus ita mundatus est ut ante visibilem baptismum cum suis qui aderant acciperet Spiritum Sanctum at nec contemni debet visibile Sacramentum ut extrinsecus ablutus lavaret vestimenta sua Et erit filiis Israel Proselytis c. Ver. 10. Quid aliud significatur nisi baptismum Christi quem significabat aqua aspersionis Judaeis Gentibus profuturum Quem autem non faciat intentum quod post ablutionem dicitur immundus erit usque ad vesperam ubi nescio utrum aliquid aliud intelligi possit nisi quod omnis homo post remissionem plenissimam peccatorum manendo in hac vita contrahit aliquid unde sit immundus usque ad ejusdem vitae finem ubi ei dies iste quodammodo clauditur quod significat vespera Quod autem dicit hyssopum aqua aspersionis aspergi qua herba fides significatur quid aliud occurrit nisi quod scriptum est fide mundans corda non enim prodest baptismus si desit fides A viro autem mundo hoc fieri dixit ubi significantur ministri portantes personam Domini sui qui vere mundus est Vers 18. in regard of his bloody Passion And the Heifer was without blemish because the flesh of Christ was in the similitude of sinful flesh but it was not sinful flesh nor had this Heifer any blemish in it self because the flesh of Christ had no sin in it self but he hath in others that are his members And no yoke was ever laid upon it for he was not subjugated to iniquity but set those free from it whom he found subjugated to it And thou shalt give it to Eleazar not to Aaron shewing that the Passion of Christ should not be in the time that then was but in the time of their posterity And they shall cast it out of the Campe so Christ being to suffer was carried out of the City And they shall kill it in his sight So the flesh of Christ was killed in the sight of them who in the times of the New Testament were