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Rom. v, 10.

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necessarily follow the salvation of our souls. For if when we were enemies, we were reconciled to God by the death of his Son: much more being reconciled, we shall be saved by his life. Furthermore, we were all at first enslaved by sin, and brought into captivity by Satan, neither was there any possibility of

escape but by way of redemption. Now it was the Law of Lev. xxv. 49. Moses, that if any were able, he might redeem himself: but

this to us was impossible, because absolute obedience in all our actions is due unto God, and therefore no act of ours can

make any satisfaction for the least offence. Another law gave Lev. XXV. 48. yet more liberty, that he which was sold might be redeemed

again; one of his brethren might redeem him. But this in respect of all the mere sons of men was equally impossible, because they were all under the same captivity. Nor could they satisfy for others, who were wholly unable to redeem themselves. Wherefore there was no other brother, but that Son of man, which is the Son of God, who was like unto us in all things, sin only excepted, which could work this re

demption for us. And what he only could, that he freely did Matt. xx. 28. perform. For the Son of man came to give his life a ransom 1 Tim. ii. 6. for many: and as he came to give, so he gave himself a ransom Eph. i. 7. for all. So that in him we have redemption through his blood, 1 Cor. vil. 23. the forgiveness of sins. For we are bought with a price : for

we are redeemed, not with corruptible things, as silver and gold; but with the precious blood of Christ, as of a lamb without blemish and without spot. He then which hath obtained for us remission of sins, he who through himself hath reconciled us unto God, he who hath given himself as a ransom to redeem us, he who hath thus wrought out the way of salvation

for must necessarily have a second and a far higher right ILL

unto the name of Jesus, unto the title of our Saviour.

Thirdly, beside the promulging and procuring, there is yet a farther act, which is, conferring of salvation on us. *All which we mentioned before was wrought by virtue of his

death, and his appearance in the Holy of holies: but we Ileb. vii. 25. must still believe he is able also to save them to the utter

most that come unto God by him, seeing he ever liveth to 75
make intercession for them. For now being set down at the
right hand of God, he hath received all power both in heaven
and earth ; and the end of this power which he hath received
is, to confer salvation upon those which believe in him. For

1 Pet. i. 18, 19.


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the Father gave the Son this power over all flesh, that he John xvii. 2. should give eternal life to as many as he hath given him: that he should raise our bodies out of the dust, and cause our corruptible to put on incorruption, and our mortal to put on immortality: and upon this power we are to expect salvation from him. For we must look for the Saviour, the Lord Jesus Phil

, iii. 20, Christ, from heaven, who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. And unto them that thus look for him shall he appear Heb. Ik. 28. the second time, without sin unto salvation. Being then we are all to endeavour that our spirits may be saved in the day 1 Cor. v. 6. of the Lord Jesus; being St Peter hath taught us, that God Acts v. 31. hath e.calted Christ with his right hand to be a Prince and a Saviour; being the conferring of that upon us which he promised to us, and obtained for us, is the reward of what he suffered : therefore we must acknowledge that the actual giving of salvation to us is the ultimate and conclusive ground of the title Saviour.

Thus by the virtue of his precious blood Christ hath obtained remission of our sins, by the power of his grace hath taken away the dominion of sin, in the life to come will free us from all possibility of sinning, and utterly abolish death, the wages of sin ; wherefore well said the angel of the Lord, Thou shalt call his name Jesus, for he shall save his people Matt. i 21. from their sins; well did Zacharias call him an horn of sal- Luke 1. 69. vation ; Simeon, the salvation of God; St Paul, the Captain Luke li

. 20. and Author of eternal salvation ; St Peter, a Prince and a Saviour, correspondent to those Judges of Israel, raised up by God himself to deliver his people from the hands of their enemies, and for that reason called saviours. In the time of Neh. ix. 27. their trouble (say the Levites), when they cried unto thee, thou heardest them from heaven, and according to thy manifold mercies thou gavest them saviours, who saved them out of the hand of their enemies.

The correspondency of Jesus unto those temporal saviours will best appear, if we consider it particularly in Josuah, who bare that salvation in his name, and approved it in his actions. For, as the son of Sirach saith, Jesus the son of Nave P.cclus. xlvi. was valiant in the wars, and was the successor of Moses in prophecies, who, according to his name, was made great for the

Heb. ii. 10;

Acts v. 31.

saving of the elect of God. Although therefore Moses was Acts vii. 35. truly and really a ruler and deliverer, which is the same?

with saviour ; although the rest of the judges were also by
their office rulers and deliverers, and therefore styled saviours,
as expressly Othniel and Ehud are; yet Josuah, far more
particularly and exactly than the rest, is represented as a
type of our Jesus, and that typical singularity manifested in
his name? For first, he it was alone, of all which passed out
of Egypt, who was designed to lead the children of Israel into
Canaan, the land of promise flowing with milk and honey.
Which land as it was a type of the heaven of heavens, the
inheritance of the saints, and eternal joys flowing from the
right hand of God; so is the person which brought the Israel-
ites into that place of rest' a type of him who only can bring
us into the presence of God, and there prepare our mansions
for us, and assign them to us, as Josuah divided the land for
an inheritance to the tribes. Besides, it is farther observable,
not only what Josuah did, but what Moses could not do.
The hand of Moses and Aaron brought them out of Egypt,
but left them in the wilderness, and could not seat them in
Canaan. Josuah, the successor, only could effect that in which
Moses failed. Now nothing is more frequent in the phrase of
the Holy Ghost, than to take Moses for the doctrine delivered,
or the books written by him, that is, the Law"; from whence 76

1 “Ρύστης, σωτήρ, λυτρωτής. And again: Σωτήρ,-και ο Ζεύς, και ο έλευθέριος ή λυτρωτής. Ηesych.

? Quantum attinet ad propheticum apparatum, nec geri nec dici aliquid posset insignius, quandoquidem res perducta est usque ad nominis expressionem.'S. August, contra Faust. l. xvi. c. 19. [Vol. viii. p. 294 E.]

3 “Ον τρόπον εκείνος εισήγαγεν εις την αγίαν γην τον λαόν, ουχί Μωυσης, και ως εκείνος εν κλήρο διένειμεν αυτήν τοις εισελθούσι μετ' αυτού· ούτως και Ιησούς ο Χριστός της διασποράν του λαού επιστρέψει, και διαμεριεί την αγαOnu yîu éxdoTW. Justin. Dial. cum Tryph. [c. 113. p. 340.]

4 As Luke xvi. 29, 31 and xxiv. 27; John v. 45, 46; Acts vi. 11, collated with the thirteenth verse. Acts xv. 21, and xxi. 21 ; 2 Cor. iii. 15.

Μωσέα νοητέον τον νόμον, Ιησούν τον ομώνυμον εκείνω Σωτηρα.--ώσπερ τοίνυν κατά την ιστορίαν, Μωσή τετελευτηκότος, Ιησούς τον λαόν εις την επαγγελμένην εισήγαγε γην, ούτω μετά το του νόμου τέλος ο ημέτερος επιφανείς Ιησούς ανέωξε τω ευσεβεί λαώ την βασιλείαν Twv oúpavwv. Theodoret. in Jos. Procem. [Vol. 1. p. 299.] 'Dum Moysi successor destinaretur Auses filius Nave, transfertur certe de pristino nomine, et incipit vocari Jesus. Certe, inquis. Hanc prius dicimus figuram futuri fuisse. Nam quia Jesus Christus secundum populum, quod sumus nos, nationes in sæculo desertæ, commorantes antea, introducturus esset in terram repromissionis melle et lacte manantem, id est, in vitæ æternæ possessionem, qua nihil dulcius, idque non per Moysen, id est, non per legis


it followeth, that the death of Moses and the succession of Josuah presignified the continuance of the Law till Jesus Acts till 39. came, by whom all that believe are justified from all things, from which we could not be justified by the Law of Moses. The Luke xvi. 16. Law and the prophets were until John: since that time the kingdom of God is preached. Moses must die, that Josuah may succeed. By the deeds of the Law there shall no flesh be justi- Rom. ii. 20 fied (for by the Law is the knowledge of sin); but (now) the righteousness of God without the Law is manifested, even the righteousness of God which is by faith of Jesus Christ unto all and

upon all them that believe. Moses indeed seems to have Exod. xxiv. taken Josuah with him up into the mount: but if he did, sure it was to enter the cloud which covered the mount where the glory of the Lord abode: for without Jesus', in whom are hid Col. il. 3. all the treasures of wisdom and knowledge, there is no looking into the secrets of heaven, no approaching to the presence of God. The command of circumcision was not given unto Moses, but to Josuah; nor were the Israelites circumcised in the wilderness, under the conduct of Moses and Aaron, but in the land of Canaan, under their successor.

For at that time Jog. v. 2 the Lord said unto Josuah, Make thee sharp knives, and circumcise again the children of Israel the second time. Which speaketh Jesus? to be the true circumciser, the author of andisciplinam, sed per Jesum, id est, per 19. [Vol. VIII, p. 294 A.] 'Jesus dux novæ legis gratiam, provenire habebat, qui populum eduxerat de Ægypto, circumcisis nobis petrina acie, id est, Jesus dux qui interpretatur Salvator, Christi præceptis (petra enim Christus Mose mortuo et sepulto in terra Moab, multis modis et figuris prædicatus est), in terra Arabiæ, hoc est, Lege mortua, ideo is vir qui in hujus Sacramenti in Evangelium cupit inducere popuimagines parabatur, etiam nominis lum suum.' S. Hieron. in Psal. lxxxvi. Dominici inauguratus est figura, ut [Breviarium in Psalterium. Inter Jesus nominaretur.' Tertull. adv. Ju Spuria Hieronymi, Vol. vii. Appendæos, c. 9. et adv. Marcion. I. ii. c. dix, p. 230.] 16. Idcirco etiam Mosi successit, ut 1.Moyses—in nubem intravit, ut ostenderet novam legem, per Christum operta et occulta cognosceret, adhæJesum datam, veteri legi successuram,

rente sibi socio Jesu, quia nemo sine quæ data per Mosem fuit.' Lactan. vero Jesu potest incerta sapientiæ, et de rera Sap. [Div. Inst.] l. iv. c. 17. occulta comprehendere. Et ideo in 'In cujus comparatione (Moyses) im specie Jesu Nave veri Salvatoris signi. probatus est, ut non ipse introduceret ficabatur ei aspiratura præsentia, per populum in terram promissionis; ne quem fierent omnes docibiles Dei, qui videlicet Lex per Moysen, non ad sal Legem aperiret, Evangelium revelavandum, sed ad convincendum pecca ret.' S. Ambros. in Psal. xlvii. [ver. torem data, in regnum cælorum in 13. Vol. 1. p. 944 A.] troducere putaretur, sed gratia et 2 «Non enim propheta sic ait, Et veritas per Jesum Christum facta.' dixit Dominus ad me; sed ad Jesum: 8. August, contra Faustum, l. xvi. c. ut ostenderet quod non de se loquerePEARSON.


Col ii. 11.


Exod. xxiv.
Josh. i 1.
Rom. xv. &

John i, 17.

other circumcision than that of the flesh commanded by the Rom. ll. 29. Law, even the circumcision of the heart, in the spirit, and not

in the letter ; that which is made without hands, in putting off the body of the sins of the flesh, which is therefore called the circumcision of Christ.

Thus if we look upon Josuah as the minister of Moses, he is even in that a type of Christ, the minister of the circumcision for the truth of God. If we look on him as the successor of Moses, in that he representeth Jesus, inasmuch as the law was given by Moses, but grace and truth came by Jesus Christ. If we look on him as now judge and ruler of Israel, there is scarce an action which is not clearly predictive of our Saviour. He begins his office at the banks of Jordan', where Christ is baptized, and enters upon the public exercise of his prophetical office. He chooseth there twelve men out of the people, to carry twelve stones over with them; as our Jesus

thence began to choose his twelve' apostles, those foundationRev. xxi. 14. stones in the Church of God, whose names are in the twelve

foundations of the wall of the holy city, the new Jerusalem. It

hath been observed', that the saving Rahab the harlot alive, Matt. xxi. 31. foretold what Jesus once should speak to the Jews, Verily I

say unto you, that the publicans and the harlots go into the 77 Josh. I 12, kingdom of God before you. He said in the sight of Israel,

Sun, stand thou still upon Gibeon : so the sun stood still in the midst of heaven, and hasted not to go down about a whole day. Which great miracle was not only wrought by the power of him whose name he bare, but did also signify', that tur, sed de Christo, ad quem tunc Deus σασαν Ραάβ την πόρνην έσωσεν οτυπιloquebatur. Christi enim figuram ge κός: ο δε αληθής φησιν, Ιδού οι τελώναι rebat ille Jesus.' Lactan. de vera Sap. και αι πόρναι προάγουσιν υμάς εις την [Div. Inst.] 1. iv. c. 17.

βασιλείας του θεού. Ιbid. 1 Τύπον δε έφερεν αυτού και του Ναυή 4 'Stetit [Sol,] quia in Jesu et Ίησούς κατά πολλά. αρξάμενος γάρ typum futuri agnoscebat et nomen. άρχειν του λαού ήρξατο από του Ιορ Neque enim in sua virtute Jesus Nave, δάνου· όθεν και ο Χριστός βαπτισθείς sed Christi mysterio cælestibus lu*pfato ejayjenigeobal. S. Cyril. Hie minibus imperabat. Designabatur To8. Catech. 10. (c. 11. p. 142.]

enim Dei filium in hoc sæculum esse 2 St Cyril addeth that he divided venturum, qui mundani luminis conthe land by twelve men : Δώδεκα δε cidentis, et jam vergentis in tenebras, διαιρούντας την κληρονομίαν καθίστησιν virtute divina differret occasum, lucem ο του Ναυή υιός, και δώδεκα τους 'Aπο redderet, inveheret claritatem. S. Amστόλους κήρυκας της αληθείας εις πάσαν bros. Apolog. David. altera. c. 4. [Vol. την οικουμένην αποστέλλει ο Ιησούς. 1. p. 714 m.] Ille imperavit Soli ut Ibid.

staret, et stetit; et istius typo ille 3 By the same St Cyril: IIoTeú magnus erat. Ille imperabat, sed


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