must not bee privately performed and figured our entrance by Christ the doore 3. One must bee made a sinne offering the other a burnt offering The sacrifices were types of that onely sacrifice of the Sonne of God our Redeemer performed upon the Altar of his Crosse for the expiating the sinnes and foule issues of the whole world In them both 1. what they were 2. what were the ceremonies about them 1. The sinne offering was a sacrifice in which the whole beast or bird was not consumed with fire as the burnt offering was but slaine for the expiation of sinne The use of which was to figure and seale up to the Jews the expiation of their sinnes in Christ. Now Christ is made manifest for the doing away of sinne by the slaine sacrifice of himselfe and see verse 28. The burnt offering was a sacrifice in which the whole beast or bird was consumed with fire offered up therein to God for a savour of rest namely to appease and pacifie Gods wrath for some sin or sinnes committed Which signified that Christ was to bee a whole burnt offering and to bee wholly consumed in soule and body with the fire of his Fathers wrath that hee might bee a sweet smelling savour for us Hee gave himselfe for us a sacrifice and oblation for a sweet smelling savour Neither did the beleeving Jews thinke that God was appeased by any vertue in the burnt offering but through the eternall sacrifice of Christ shadowed therein 2. What were the ceremonies about these fowles for they all pointed at Christ. 1. For the sinne offering of fowles the ceremonies are appointed Levit. 5. 8 9. and they bee three 1. Rite The Priest must wring the necke of the Dove asunder but not plucke it cleane off and the same rite in the burnt offering The necke must bee pincht with the naile of the Priest to let out the blood but the head must not bee pluckt off from the body Signifying 1. That although Christ was to die yet his divinity and humanity should not bee severed 2. That the death of this innocent Dove should not interrupt his head-ship of the Church Hee was to bee pinched to death but his head should not bee severed from his body and members which is his Church 3. That Christ should die indeed but no bone of him must be broken Ioh. 19. 36. shadowed also in the Passeover 2. Rite The Priest must sprinkle the blood of the sinne offering upon the side of the Altar vers 9. and the like in the burnt offering Chap. 1. 15 signifying that all the vertue and merit of Christs blood for the purging of sinne was drawen from the Altar of his Deity He must be God that must purchase the Church with his blood and 2. Cor. 5. 19. God was in Christ. 3. Rite All the rest of the blood must be powred out at the foot of the Altar signifying not onely the powring out of the blood of Jesus Christ our true sinne offering upon the Altar of the Crosse without which shedding of blood can bee no remission of sinnes but also the blood powred at the foot of the Altar that is those clots and drops of blood plentifully flowing from him in his agony before his passion Luke 22. 44. as hee was going up to the Crosse. 2. For the Dove appointed for the burnt offering besides the former rites some other are appointed 1. The Priest must plucke out the maw with his feathers and cast them besides the Altar on the East side in the place of the ashes For these were things uncleane and signified that Christ should bring no uncleane thing to his suffering but present a most spotlesse and holy oblation to the Lord for else had it not beene of sweet smell 2. The Priest must divide and cleave the bird with his wings but not asunder signifying Christ who seemed by his death to bee burnt extinct and perished for so he was in the esteeme of his owne disciples as they were going to Emmaus but yet hee was not quite sundred but rose againe by his owne power and ever liveth sittting at his Fathers right hand to make requests for us Yea his owne words might seeme to imply a sundring when he saith Why hast thou forsaken mee but that the ingemination of his former words my God my God doth strongly prove the contrary 3. This bird must bee throughly consumed to ashes to make it a sweet savour to the Lord Levit. 1. 17 signifying that never was any thing so gratefull and acceptable to the Lord as the whole burnt sacrifice of his Sonne in which hee smelled a savour of eternall rest To which the Psalmist alludeth Let him smell a savour of all thy oblations and turne thy burnt offerings into ashes 4. When all these rites were observed the party that was uncleane shall bee cleane Levit. 12. 8. and Chap. 15. 13 28 signifying that a party justified by Christs blood and exercising true repentance and the study of holinesse and new life is brought in againe into the right and fellowship of God and his people whatsoever his uncleannesse formerly hath beene And thus hath the legall cleansing of this person brought us to the Evangelicall in Jesus Christ. I. Sundry grounds of consolation to the Church and people of God 1 As Christ seemed cleane divided and sundred from his Father and from his Church but was not so his members often seeme quite sundred from God and all comfort but are not 2. Cor. 4. 8. and Chap. 6. 9. A godly man may bee in such a straight as David was when thus he brake forth to Ionathan As the Lord liveth and as thy soule liveth there is but one step betweene me and death and yet when hee can see no passage God makes a passage forth Hence may a Christian with Paul challenge all perills and dangers and contemne them as too weake to separate us from Christ Rom. 8. 39. yea in all things wee are not onely conquerours but more then conquerours So was Christ in death and from under the grave more then a conquerour Let a Christian be slaine it hinders him not from being a conquerour and what ever hee may lose he loseth not the love of God who loveth him to the end whom hee once loveth and therefore onely the sound Christian is in a sure estate If sorrow be for a night joy will returne in the morning after darkenesse as sure to see light As Jesus Christ keepes his headship and death cannot sever him quite so the members may bee pinched yet not quite off but abide members still 2. As the speciall providence of God watched his owne sonne that though hee was in wicked hands that wanted no will yet they were kept from breaking one bone of him soe doth the same prouidence watch over his members that howsoever the wicked of the world pinch and presse them yet the promise is made to them He keepes all their
a Minister of the Circumcision was also to receive Circumcision himselfe which was shadowed in all their Circumcisions 2. in their shedding of blood by Circumcision was represented to their eyes the shedding of Christs blood not onely in the first fruits of his bloodshed in his Circumcision which was a part of his humiliation and a parcell of the price payed for our sins but also the full powring out of all his blood in sacrifice upon the Crosse wherein the Circumcision of Christ was fully accomplished 3. was shadowed their duty also that having shed the first fruits of their blood in Circumcision in obedience to God they should be ready to shed all their blood for him whom they expected to shed all his blood for them 3. A distinguishing signe of the Jewes from all other people who were without God without Christ and they onely a chosen seed in that blessed seed in whom all their prerogatives were conferred and established 4. A demonstrative signe 1. of the naturall sinne and disease of man and therefore it was placed in the generative part to admonish Abraham and his posterity of their uncleannesse for things cleane need no Circumcision nor ablution Abraham and his seed must be led out of themselves 2. to demonstrate the cure and remedy by the Messiah to come cleansing our natures two waies 1. by bearing upon himselfe the imputation of our impurities 2. by healing them in us partly by his merit and bloody death bestowing a perfect righteousnesse upon us partly by his Spirit daily sanctifying and circumcising our hearts thus hath this Sacrament preached Christ unto us Now the observations to make it usefull I. Take notice of our owne estate to humble us both in state of nature and in state of grace I. In our nature wee are all sprung out of a corrupted seed which although we would forget yet the Lord in this Sacrament tooke care that his people should carry upon their bodies the signe of sinne and death seazing upon their whole nature In place of which comes our Baptisme presently after our birth shewing that a man in his very first frame is filthily polluted and goeth astray even from the wombe Psa. 58. 3. Whence also it is called Originall sinne 1. because it hath beene from the beginning of the world 2. because it is the originall and beginner of all sinne in us it is the first of all our sinnes 3. from our beginning even from our conception Psa. 51. I was conceived in iniquity and we from it called the children of wrath that is laid under wrath even from our childhood Eph. 2. 3. 2. After grace received see the weakenesse of our faith Abraham the father of the faithfull needeth this pledge and seale to support his weake and shaking faith Who can say my faith is strong enough which is ever imperfect in the best who know but in part and beleeve but in part Why else did the Lord appoynt the use of Sacraments to the strongest beleevers and that all their life long but to put them in minde of the weakenesse of their faith which needeth such continuall props and supports Neither is it marvell that men are so heavy to the reverent receiving of the Sacrament because they see no want no neede no benefit of faith they feele not the weakenesse of faith which would breed desire of strength and drive them to the diligent use of the meanes II. If Christ be the truth of circumcision then every Christian in the new Testament must be circumcised as necessarily as the Jewes in the old And though the ceremony and act of circumcision bee worne out yet the truth of circumcisiō as neerely belongs to us now adayes as of old it did unto them In whom wee are circumcised through the circumcision of Christ speaking of the Gentiles converted unto Christ. In which words the Apostle plainely distinguisheth between Jewish circumcision and Christian between legall circumcision and Evangelical between Moses his circumcision and Christs Here 1. What this Evangelicall circumcision is 2. the difference from Legall 3. the marks and notes of it 4. the motives This Christian Circumcision is described Col. 2. 11. to bee a putting off the sinfull body of the flesh that is in plaine termes the mortification of the body of sinnes that are in the flesh For the truth and kernell of Circumcision never stood in the cutting off a peece of skinne that was but the shell of it but in cutting off the lusts of the heart and life and parting from corruptions of nature which rebell against the Spirit And this wee have in Christ alone being as farre beyond the Circumcision of the old Testament as the truth useth to excell the type as far as Christ is beyond Moses or heaven above earth This renovation of minde was 1. signified by that Ceremony 2. promised by every Circumcised person The difference betweene this Evangelicall and that Legall Circumcision is 1. In the efficient That was appoynted by God to bee made with hands but this is a wonderfull worke without hands done by the finger of God himselfe The mortification of sinne is so honourable a worke as the hand of man and Angells cannot do it 2. In the subject That was wrought upon the seed of Abraham according to the flesh this onely upon Abrahams seed according to the faith upon beleevers and members of Christ. That upon the Jew without this upon the Jew within That upon Ismael as well as Isaac here no Ismaelite is circumcised That was Circumcision of the naturally borne and males onely of Jews onely this is of the supernaturally borne againe male or female Jew or Gentile for in Christ all are one 3. In the proper seat That was ceremoniall in the flesh this morall in the heart In that a naturall part was wounded in this the very corruption of nature That dealt with flesh in substance this with the body of flesh in quality 4. In the end In that every man was circumcised in himselfe and his blood shed to fulfill the rite of the Law in this all beleevers men and women are in Christs blood once circumcised to fulfil the rigour of the Law 5. In the effect By that the person was received into the society of Gods people according to externall profession by this the sinner is received into inward and eternall fellowship with God and into communion with Gods people 6. In the latitude or extent In that the Priest circumcised in one part of the body in this Christ our high Priest circumciseth the whole man In that one beloved part was cast away with griefe and sorrow in this the whole corruption of nature and all beloved sinnes with no lesse griefe and sorrow of heart for them 7. In the durance and continuance That was temporary but till the comming of Christ who razed the type and raised the truth but this is to continue for ever
behaviours as the fame of your sweet savour goes forth in the Church of God to which I doubt not but this Treatise will be the more welcome because of your worthy name prefixed It is an Orphane and the Widow desires it should be your Ward who in your love can best tender it and by your authority defend it sufficiently The God of heaven increase all heavenly graces and comforts in your noble heart abundantly and adde unto your dayes honours and blessings of all sorts till these shadowes flie away and the true Day-starre arise upon you in glory the hearty prayer of one who is and desires to be reckoned among Isleworth Iune 20. 1635. Your Wo truest friends in every good service WILLIAM IEMMAT TO THE CHRISTIAN READER I Have heard of a demurre made as though something were put forth under this Authors name which it none of his I assure thee in the word of a Minister that for the workes that have my Epistle prefixed and I heare of no other published with his name there is not one note nor notion which is not the Authors owne according to his papers And the like I affirme concerning this Treatise of Types which now I publish The use of it is manifold To open divers places of Scripture To shew the meaning of legall shadows and ceremonies To declare the faith of the Elders who received a good report To manifest our faith one with theirs one faith one Lord one Baptisme one salvation To magnifie and commend Christ to every soule that it may be saved and he honoured To discerne and bewaile the blindnesse of Gods ancient people the Iewes and pray for their returne to the truth not catching at shadowes Of whom in present I may say with detestation of their madnesse as he said against the Philosophers Nos qui non habitu c. Wee Christians whose excellencie stands not in outward things but spirituall glorie that we have found what they with all their diligence have sought and could not finde Why are we unthankâ—full Why doe we stand in our owne light if the truth of the Deitie hath in this our age attained to maturitie Let us enjoy and make use of our owne good and follow the truth in truth avaunt superstition be packing all impietie let true religion be preserved and flourish Yet withall seeing there is a promise that all Israel shall be saved let us pray for the performance and that with all earnestnesse as that converted Iew gave exhortation to his sonne So long poure forth thy prayers for the remnant of Israel till God looke from his high habitation and see and have mercy on his people for the Lords sake his Anointed that in our daies Iudah may be saved and the children of Israel may dwell safely in their owne land and spend their daies in good the Lord making his good Spirit to rest upon them William Jemmat A Table of the Contents of this Treatise I. THe Introduction containing five Propositions of the Church salvation covenaÌ„t of grace Christ the ancieÌ„t ceremonies p. 1 Five reasons for those ceremonies 2 Grace in the New Testament specially how 3 Ceremonies called shadowes for foure reasons 4 Threefold use of them to the Iews 5 Gods wisedom in appointing them three wayes ibid. II. The Treatise shewing Christ prefigured by holy persons and things 5 I. Adam a type of Christ in creation office soveraignty conjugation propagation 6 The Ministery reverend for antiquitie 8 Antiquity of the doctrine of free grace ibid. Seeke life by Christs death ibid. Get into Christ the second Adam as thou art surely of the first Motives 9 II. Noah a type for salvation righteousnesse preaching Arke repairing the world sacrifice of rest and a dove sent out of the Arke 10 Preserve integrity in the worst times 14 Sinnes which are signes of judgement approaching 15 Comfort to bee had in Christ our Noah 16 III. Melchizedek a type in Etymologie office originall excellency of person and Priesthood 17 Christ greater than Abraham 20 Comfort by Christ our Melchizedek ibid. We are blessed by our Melchizedek 21 By our Melchizedek the Church abides for ever 22 Excellencie of Christs Priesthood above the Leviticall eight waies ibid. Sin not to be accounted slight whose sacrifice is so costly 24 IV. Isaac a type in birth suffering offering escape marriage 24 A patterne of obedience in 5. things 28. Two rules 29 A type of our resurrection 31 Matter of sweet consolation 32 Look for helpe though the case bee desperate ibid. V. Joseph a type in his person actions passions advancement 33 No newes for good men to be hated for their excellencie 37 All sufferings of the godly come of God ordained and ordered 37 Comfort by Christ our Ioseph foure wayes 38 Do to Christ as Iosephs brethren to him 39 VI. Moses a type in person estate office suffering sundry actions 40 Our doctrine is of God 45 Be faithfull in doing thy office 46 Shew faith in the fruit of it contrary to foure sorts of men 47 Assurance of our resurrection 47 VII Joshua a type in saving calling miracles valour actions 48 A fearfull thing to be an enemy of the Church 51 Comfort in our salvation accomplished 52 Duties wee owe to Christ our Joshua 53 Conditions to be observed in going to heaven 53. Six 54 VIII Sampson a type in person condition actions sufferings stratagems victories 55 Iudge none by outward calamities 58 Strange meanes used by God for the Churches good 59 Our victorie stands in patience and passion 60 Fourefold comfort to Gods people ibid. In Gods cause contemne greatest perill and prepare for death approching 62 IX David a type in person vocation warres kingdome office Propheticall and Priestly 62 Enter upon no office without assistance of the Spirit A note of it 70 Christ the true King of the Church Nine wayes more excellent than David 71 How God brings his servants to honour 74 Church ever pestered with home-bred enemies 75 Comfort to the Church in 3. things 76 X. Salomon a type in person condition peace-making wisedome glory temple justice 77 Duties to Christ our Salomon two 83 Fourefold comfort in our Salomon 84 XI Jonah a type in name office death buriall resurrection 85 Repent at the Ministery of Christs servants 87. Motives 88. Vocation of the Gentiles 89 Our resurrection assured to us 89 Power and wisedome of God to bee admired 90 Terror of sin euen in Gods own children and comfort 91 XII The First-borne types as Gods peculiar fathers of the family preferred before brethren double portion 92 Every mercy is the greater engagement unto God 95 Honour Christ as the first-borne of God and how 96 Threefold comfort in the birthright 97 Forfeit not the birthright by sin 98 Resemble Christ our elder brother 99 XIII Priests types in deputation to office and execution choice consecration apparell actions 100 A cover for us in Christ for all deformities of soule and body
the same commandement to the young man and to the disciples of leaving all and following him it is an impossible taske to the one yet in his naturall estate but an easie yoke to the other who with the commandement receive some secret power to draw them to obedience Let the word command an angry furious naturall man to forgive his neighbour that wrongs him and blesse him that curseth him and doe good for evill and recompence love for hatred Oh this is an impossible commandement and flesh and blood cannot possibly brooke it and indeed he must be more then flesh and blood that can heare it hee must have a spirit subduing his will unto the will of God Let God speake as hee did to Abraham to a man unconverted Offer me up now not thy sonne but thy sin thy deare lusts thy Usury thy revenge swearing lying thy Herodias thy Dalilah thy darling thy pride take the knife into thy hand and with thine owne hands kill it sacrifice it let out the life blood of it Oh what grutching gainsaying rising up against the word and him by whom God commandeth Every naturall mans sin is his Isaac his childe his best beloved his joy and laughter hee cannot spare him hee cannot part with him Though the Lord bee in never so great haste and earnest they bee not so hasty as to rise up with Abraham early in the morning to offer up their sinnes a plaine evidence that as yet their nature was never changed but they are in their sinnes Rule II. In dangerous and difficult or costly commandements propp up thy faith with consideration of Gods power and truth So did Abraham in this difficult commandement when hee might have considered of a thousand strong hinderances he strengthened his faith by this Heb. 11. 19. hee considered that God was able to raise him up even from the dead whence after a sort hee received him Thus he supported his faith in that word of promise Rom. 4. 20 21. hee considered not Sarahs dead body but was fully assured that God whom hee beleeved who quickeneth the dead verse 17. who had promised was also able to doe it These two props upheld him even the full assurance of Gods truth in promises and power in performing them In duties of apparant danger the casting an eye on Gods truth and power will bring them forward else they never come on Dan. 3. 17. Our God is able to deliver us and hee will but if not c. So in the time of danger and deepe distresse cast thy selfe on the might and truth of God who quickneth the dead who can say to the dead live and they shall live In duties chargeable if thy obedience must cost thee some part or the whole of thy estate looke on Gods power and goodnesse So the Prophet to Amaziah 2. Chron. 25. 9. what shall we doe for the hundreth talents The Lord is able to give thee more then this Object But I know not whether he will Sol. Faith assures it selfe there is never any losse in obeying God It knows the way to keepe Isaac is to give up Isaac It hath a promise whosoever forsaketh house lands c. for Christ hee shall have an hundreth fold II. In both we have a notable type of our resurrection Isaac was raised the third day as from the dead but Christ indeed raised not as Isaac for himselfe but as an head for his body and members Which assureth us 1. That wee shall rise out of all pety deaths and dangers for our head is aboue water Though the billowes of afflictions inward and outward may rinse us and run over us yet they shall not drowne us because our head is aloft They may threaten and affright us but shall not drowne and destroy us we shall wade out well enough because they can never goe over our head any more 2. That we shall at the last day rise from all the death of mortality and corruption in which argument the Apostle is large to proove that because Christ the head is risen the members must also rise againe 1. Cor. 15. 12. For 1. Can or will a living and powerfull head be alwayes dismembred and sundred from the body 2. Because Christ rose not as a private person as Isaac did but as the first fruits of them that slept verse 20. 3. Because Christ in his resurrection is opposed to the first Adam verse 21 For as by the first Adam comes death on all so by the second Adam resurrection from the dead This is a sure propp and stay against all the miseries and occurrences of this life and against the bitternesse of death and horrour of the grave that we are assured of a better resurrection else were wee of all men most miserable verse 19. III. A sweet consolation God watched every motion in both these Isaacs offering how farre Abraham should goe how long to the lifting up of the knife and where he should stay and when was fit to say doe the boy no hurt So hee watched the executioners the crucifiers how farre they should proceed with Christ but stayed them from breaking his bones and kept him from seeing corruption So when Gods time and terme is come the affliction and afflicter shall goe no farther a voice at length shall come and say Stay thy hand doe him no hurt IV. Both were delivered but not till the third day the one when the knife was up the other being dead and hopelesse at least in the account of men as appeared by the words of the disciples which were going to Emmaus Hence wee learne to make this use for the strengthening of our faith Then to looke for helpe and deliverance when the case is desperate and in humane sence we are gone There is life in this comfort which assureth us of life even in death as Hos. 6. 2. After two dayes he will revive us and in the third day he will raise us up and wee shall live in his sight In all wants and extremities let Abrahams voice to Isaac comfort thee God will provide If Isaac see Abrahams sword in the one hand and fire in the other ready to deuoure him yet a little while and the sword shall bee put up and the fire shall take another object So the faithfull sonnes of Abraham seeing God the Fathers sword of justice drawne against them and the fire of his fury ready to consume them yet at length shall see by Christ the sword put up and the fire of wrath turned againe into a flame of love and grace Faith hath a cheerefull voice God will prouide Unbeleefe is full of repinings and murmurings Oh how should I be prouided for in this or that I see no meanes c. Here the difference holds which was betweene the ten spies and the two Num. 13. If thou see not the meanes for thy deliverance goe to the Mountaine there is a Ramme for Isaac hasten thy obedience and God
present Moses in types and shadows Christ in body and truth Moses to one nation the Jews Christ taught all nations the true worship Moses doctrine accuseth woundeth Iohn 5. 45. Christs doctrine justifieth healeth c. III. In his passion and suffering 1. Moses being to deliver the Law fasted forty dayes and forty nights in the Mountaine alone Christ being to preach the Gospell fasted so long in the wildernesse alone 2. Moses comming armed with authority for the Hebrews good was rejected both in his person and doctrine and message The Hebrew could say who made thee a iudge Exod. 2. 14. And Pharaoh will not hearken Exod. 7. 4. Nay Pharaoh raged and oppressed the more Our true Moses comming to save the Jews sped no better for thus they protested aginst him Wee have no King but Caesar Ioh. 19. 15. And we will not have this man to raigne over us Yea his gracious words and potent works were still contemned and envyed by the wicked Scribes and Pharisees as at this day by all the wicked in the world and there is no stilling of the rage of the Devill and his instruments where Christ is truely preached 3. Moses refused to be called the sonne of Pharaohs daughter and left the Court of Pharaoh to be partaker of the afflictiōs of Gods people Heb. 11. Christ descended from the glory of Heaven to save his elect and to suffer with them and for them as Moses could not doe Yea he tooke on him our infirmities and sorrowes and on earth refused his right to be a King when they would have made him because his Kingdome was not of this world 4. Both were willing to dye at Gods commandement both went up into a mount to dye Moses on mount Abarim Christ on Golgotha Both carefull to supply their absence to their people Moses by appoynting Ioshua his successor Christ by sending his spirit to lead his people into all truth IV. In sundry particular actions 1. Moses lift up the Serpent in the wildernesse So was Christ lift up Ioh. 3. 14. 2. Moses obtained flesh in the wildernesse to feede many thousands So Christ in the desert fed many thousands with a few loaves and fishes 3. Moses marryed an Aethiopisse a stranger blacke Christ marrieth the Gentiles strangers and in the Encomium of his Church it is said I am black but comely Cant. 1. 4. 4. Moses sweetened the bitter waters of Marah by the tree cast in Exod. 15. 25. Christ sweetens our afflictions by the wood of his Crosse Heb. 2. 10. 5. Moses was called a God Aarons God for directing him in things of God Exod. 4. 16. and Pharaohs God Exod 7. 1. for executing on him as God Gods judgements But Christ is indeed God most wise in counsell most potent in revenge 6. Moses delivered Israel thorow the Red-sea by his Rod Exod. 14 So Christ his Church from death by his Crosse through the red-sea of his blood 7. Never was God so clearly seene by the eye of flesh as to Moses who talked face to face But never did creature see his face but Christ Ioh. 1. 18. 8. As Moses was transfigured on an hill Sinai and so glorious as Israel could not behold his face So was Christ on mount Thabor so as his disciples were amazed and wist not what they said 9. As Christ after death rose most gloriously So Moses body after his death was most gloriously raised in which hee was talking with Christ on the Mount in his transfiguration Matth. 17. 2. 10. Moses face was covered with a vaile Our Moses with the vaile of his flesh hid the glory of his Deity and put on vilenesse instead of majesty that men might behold him and see and heare him and beleeve I. The doctrine of religion which wee teach is of God 1. Wee teach no other then what Moses taught nor no other then what Jesus Christ taught the one being faithfull as a servant the other as the sonne in the house For as there were not two Churches of the old and new Testament So is there but one faith one doctrine in substance onely differing in manner of delivery 2. This doctrine was perfectly fully and faithfully delivered to the Church seeing both were so faithfull If there be a doctrine of traditions unwritten if a doctrine of merits of purgatory of intercession of Saints then was Christ unfaithfull and did not reveale the whole will of his Father Paul a servant revealed the whole will of God Acts 20. 27. Was the Sonne lesse faithfull 3. This doctrine is fully and sufficiently confirmed by many and mighty miracles both in Moses the servant and in Christ the Sonne and being no new doctrine it needs no new miracles It is too idle to call for other miracles when they cannot proove that wee bring any other doctrine If wee should bring in strange and lying doctrines never knowen to Moses or Christ as they doe wee would cast about for lying wonders and pretend fabulous miracles to prove them as they doe II. Whatsoever office or function God sets thee in bee faithfull so was Moses the servant so was Christ the Sonne Hast thou an high place in Gods house as Moses be faithfull see 1. Tim. 1. 12. Art thou but a doore-keeper in Gods house bee faithfull in faithfull performing of whatsoever God reveales to bee his will Hast thou received any talent lay it out to thy Lords advantage else canst thou not bee faithfull Let thy care and study be to bee found not onely faultlesse but faithfull in all things according to thy Christian profession that faithfulnesse may bee thy praise and crowne in Magistracy Ministery private life in the whole practise of religion and also thy comfort living and dying when the Lord shall witnesse unto thee as to Moses in his life time Numb 12. 7 8. and dead Deut. 34. 5 10. Moses the servant of the Lord died and there arose no such Prophet III. Labour to expresse the fruit of faith Heb. 11. 26. to preferre the state of Gods people above all earthly profits and prerogatives account the despised condition of the Saints above the admired happinesse of wicked men Moses would joyne himselfe to them when hee might have beene in the height of honour Christ would not be in heaven without them but endured more affliction then Moses could to enjoy them Hence observe foure sorts of people that are not of Christs nor of Moses minde 1. Politicians who take the honour and profit of the Gospel but will none of the afflictions of Christ. 2. Proud persons who will not looke so low as on afflicted Christians 3. Temporizer◠that looke a squint on them if any suffer for well-doing 4. Scorners that despise the society and exercises of Gods people as too base company and courses for them Let all such know 1. That Christ in heaven scornes them not nor withdraws himselfe from them yea heaven would not please him without them 2. That the
the Nations to the end of the world And so Paul Rom. 15. 9. interprets it of the calling of the Gentiles For David could not doe this literally and in person among whom he never dwelt nor came but onely in him whose type he was V. David was a type of Christ in respect of Christ his propheticall and Priestly office 1. David by his sweet musick allayes Sauls madnesse 1. Sam. 16. 23. Christ by the sweet voyce of the Gospell stills the evill spirits which molest and vexe men and gives them peace and quietnesse in mind and conscience And in the dayes of his flesh how he sought to cure and allay the spirituall madnesse of the wicked Scribes and Pharisees against him is plaine in the story 2. David brings back the Arke to his right place 2. Sam. 6. So did Christ the truth of Gods Law obscured by the false glosses of Scribes and Pharisees and reduced the true sense and meaning of it And freed his Church signified by the Arke from the spirituall thraldome and captivity of the Law 3. David builds an Altar in the grounds of a stranger 2. Sam. 24. 24 namely Araunah the Jebusite The true David builds up a Church among the Gentiles and sets up Gods worship among them that were strangers from the Covenant 4. David offers a sacrifice and the Lord accepts it sending fire from heaven to consume it 2. Sam. 24. 25. Christ offers the most acceptable sacrifice that every was in which both Davids and all ours must be accepted and in which alone the Lord smels a savour of rest I. As the spirit of God came on David after his anoynting 1. Sam. 16. 13 So did it on our true David after his baptizing to fit them to their waighty offices Learne 1. That he that is not fitted and furnished with gifts of the spirit in some measure and attempteth any office in the Church or commonwealth is not called by God whose wisdome will not send a blind man for a seer nor a dumb man on his message or errand Would a man know whether hee have received of this spirit for his office A note is when God stirres up his will in that office to performe all the desire of God Isa. 44. 28 he saith to Cyrus Thou art my shepheard thou shalt performe all my desire The Magistrate is a shepheard he must doe in judgement what God himselfe would doe in repressing vice and cherishing religion else the spirit who is not contrary to himselfe leads him not The Minister is a shepheard hee must speake nothing but what God would speake for the incouraging of grace and disgrace of sinne and sinners God speaks peace to his people and feeds the impenitent with judgement and he that in his ministery doth speake sweetly to wicked men and broacheth a vessell of gall and wormewood for godly men to drinke is not sent by God on that errand hee crosseth the spirit which hee pretendeth 2. Art thou a private Christian see that the same spirit rest on thee and that thou hast received of the same anoynting For 1. he that hath not the spirit is none of Christs and 2. what is it to us that the spirit rest and light upon Christ if he should determine all his fruits and graces upon him But in that the sweete oyntment and Balsame poured upon the head of our high Priest runnes downe to the skirt of his garment that is to the lowest member of his Church Psa 133. 2 hence are we sweetly and admirably refreshed Findest thou emptinesse or want of grace fly to this fulnesse but observe the diverse manner To the head is given the spirit in all fulnesse to us members of that fulnesse Ioh. 1. 16. To him beyond all measure to us according to measure II. That Jesus Christ is the right and undoubted King of his Church of whom David was but a shadow And it will be worth our labour to enquire how farre the truth exceeds the type 1. For originall Davids kingdome and all other Kings and kingdomes are mediately from men either from some meane family as Jshais or some greater house in some corner of the earth But the kingdome of Christ is immediatly and unchangeably from heaven Dan. 2. 44. the God of heaven shall raise up a kingdome that is immediately for mediatly all kingdomes Kings and power is from him 2. In respect of unction All they are annoynted 1. by men 2. with materiall oyle 3. to be temporary Saviours 4. from temporary dangers But Christs annoynting was by the Spirit of God with more divine and excellent oyle above all his fellowes Psal. 45. 7. that he might be a spirituall and eternall Saviour a Jesus saving his people from their sinnes and such spirituall evills as pertaine to the life to come 3. Their titles are stately and glorious David as an Angell of God as the woman of Tekoah said so Caesar Augustus Charles the great Constantine Alexander the great to set out their glory But all these are nothing to the true and undoubted title of Jesus Christ who is King of Kings and Lord of Lords Rev. 19. 16. And if this were too little he hath another for he is God and man in one Person our Immanuel a style too high for Pope or Potentate for men or Angels Isay 7. 14. 4. Their Scepters are of metal gold or silver which they hold in their hands and by them they save or slay innocent or nocent But his Scepter is but verball which he holds in his mouth the word and breath of his mouth more pure then the gold of Ophir more potent then all the Scepters of all Kings put together By this he slayes the wicked Hos. 6. 5. I slew them with the word of my mouth 2. Thes. 2. 8. he shall slay that wicked man of sinne with the breath of his mouth Other Kings by their Scepters can kill men but cannot make them alive againe when they have done but Christ by his word can quicken and make alive dead soules and bodies They by theirs can be dreadfull to men Christ by his drives backe devils diseases death and all adversary power 5. In port and state 1. Their banners and ensignes expresse their noble acts and the honourable exployts of them and their progenitors which are glorious in the eyes of men Christs banner for his kingdome of grace is his Crosse or rather the Gospell a doctrine of the Crosse to the world foolishnesse or basenesse but in his kingdome of glory the signe of the sonne of man that is such glory and power as agrees to none else 2. Their servants and attendants must be rich stately noble and the sonnes of great Princes must be nearest to attend them Christ Jesus in contempt of what the world admireth will have his servants poore meeke lowly not such lofty Lords as so farre excell the Emperour in worldly glory as the Sunne
Christ bee detained in the grave and lie under buriall three dayes and three nights parts put for the whole as perhaps also in Ionah till the case seemed desperate in both not onely in their owne apprehensions as I have before shewed but in the disciples apprehension Luk. 24. 21. Wee thought this should have beene hee that should have delivered Israel and behold this is the third day IV. Ionah was a manifest type of Christ in his resurrection For 1. As Ionah was taken into the belly of the Whale whole and passed through the ranges and armies of teeth as sharpe as speares without breaking or crushing one bone of him or the least limb of his body So Jesus Christ passed through the strait gate of death but as one bone of him was not broken the speciall and extraordinary providence of God in both of them watching the whole businesse 2. As the Lord spake unto the fish and the fish against his will must cast up Ionah on dry ground So the belly of the earth can keepe Christ no longer then the third day no more then the belly of the Whale could keepe Ionah his blessed body must see no corruption 3. As Ionah returned from his grave with a song of praise and thankesgiving Chap. 2 So Jesus Christ returned to life from his grave with a song of triumph and victory fore-prophecied Hos. 13. 14. and accomplished 1. Cor. 15. 55. O death where is thy sting O grave where is thy victory 4. As Ionah an Hebrew goes not to preach to the Ninivites being Gentiles till after his resurrection out of the belly of the Whale So Jesus Christ an Hebrew not till after his resurrection leaves the obstinate Jewes and by his Apostles ministery and preaching turnes himselfe to the Gentiles Act. 13. 46. 5. As Ionah after this delivery went and preached the doctrine of repentance with great fruit and successe to the conversion of all Niniveh and preventing the fearefull wrath denounced to come within fourty dayes So our Lord Jesus after his resurrection and ascension sending out his Apostles to preach repentance and remission of sinnes mightily prevailed and suddenly converted many nations of the Heathen and brought them to faith and repentance For Application I. Let us acknowledge a greater then Ionah here Matth. 12. 41. Lest as the Ninivits shall rise up against the Jewes they rise also against us if wee convert not nor repent at Christs doctrine as they did at Ionahs For 1. Who are they to us They barbarous Heathens and Gentiles never instructed before wee have beene trained in the Scriptures from childhood 2. What were their meanes to ours Ionah preached but three dayes to them Christ hath preached not three dayes as he nor three yeeres as to the Iewes but aboue threescore yeares He preached one sermon Christ a thousand 3. What was their Preacher to ours 1. Ionah was a weake man Christ is God and man 2. Ionah a sinful man cast into the sea for his owne sinne Christ an innocent man cast into the sea for our sinne 3. Ionah a Prophet a servant Christ the Lord of all the holy Prophets therefore of Ionah 4. Ionah a stranger to them Christ of our owne kindred and family 5. Ionah preached unwillingly Christ preached freely and spent himselfe for us 6. Ionah preached nothing but destruction of them and their City Christ a sweet doctrine of grace salvation and the promise of a kingdome of heaven 7. Ionah came indeed out of the belly of the Whale but did no miracle for confirmation of his doctrine Christ came both from the bosome of the Father and from the heart of the earth and did innumerable signes and miracles in which wee see his glory 8. Ionah a most angry and impatient man would faine die because the Ninevits did not Christ a mirrour of patience will die least his hearers should 9. To Ionah no Prophet gave witnesse or foretold of him To Christ all the Prophets gaue witnesse Act. 10. 43. and spake before of him Shall now Nineveh repent in sackcloth and ashes by Ionahs Ministery of three dayes and shall not wee by Christs constant Ministery of threefore yeares Shall Nineveh condemne Judea for not acknowledging a greater then Ionah and shall it not condemne us not repenting whose sinne shall bee farre greater then that of the Jews who rejected Christ in his abasement and humiliation but we reject the Lord of glory now exalted II. In the type and truth the freedome of Gods favour in the calling of the Gentiles Ionah was a preacher of grace to the Gentiles and Christ was a preacher of grace not to Jews onely but the Gentiles also being given for a light to the Gentiles that he might be the salvation of Gentiles to the farthest parts of the earth For 1. God is not the God of Iews onely but of Gentiles also Rom. 3. 29. 2. Christ was the promised seed in whom all nations must be blessed Gen. 22. 18. Hence comes in our title to grace and not from any desert of ours For what is amiable in the wilde Olive It is onely Gods free calling who calls her that was not beloved to bee beloved Object If we bee grafted into Christ and received into grace all is well we are in state good enough Sol. Some are grafted into the Church by profession of mouth onely as all were not Israel that were of Israel and some planted into it by the faith of the heart The former are not altered from their wilde nature the other are renewed to the Image of Christ. Therefore let none content themselves with externall profession joyning in the word sacraments and prayer but labour for soundnesse of faith and grace by which onely wee become branches of the true Olive whereas to be hanged as a scien by a thred of profession will not keep it from withering III. In both we have a certaine Embleme and proof of our resurrection Rom. 8. 11. If the Spirit of him that raised up Ionah and Jesus be in us he shall also quicken our mortall bodies and if the head be risen the members must rise also For as God spake to the fish and the fish gave up Ionah as from the dead so shall God speake to the earth and sea and all creatures and they shall give up their dead Isa. 26. 19. he shall say to the earth give and to the sea restore my sonnes and daughters and they that are as seed under clods shall awake and sing And these dry bones shall be againe covered with sinews flesh and skin as Ezek. 37. 6. For as it was impossible for Christ to be held ever under death Acts 2. 24. as impossible is it for his members Let us comfort our selves in the approach of death to our selves or our friends and by rising before hand from the grave of our sinnes provide for a blessed and joyfull resurrection 2 King 13. 21. a dead
body cast into Elishaes grave quickned so our soules and bodies IV. The wonderfull power and wisdome of God that can draw light out of darknesse Ionahs casting over board into the sea was the occasion of converting the Mariners Even so Christs death converted many of them that were causes and authors of it Acts 2. 36. 41. And as the Mariners lives were saved by casting Ionah into the sea so all beleevers by the death of Iesus Christ. 1. Let us not measure Gods workes by carnall senses This made the two disciples going to Emaus Luke 24. to make but a bad argument Hee is crucified and behold this is the third day therefore though we thought he should have redeemed Israel wee are deceived Whereas faith would have made a cleane contrary conclusion He is crucified and this is the third day therefore he is the Redeemer The Iewes not knowing the Scriptures and power of God are hardned against Iesus Christ expecting a great Emperour as Iulius Caesar or some great Monarch not able to see that by so base a death life could be procured The carnall protestants are held off from the true imbracing of Christ because they see the truth and sincerity of Christ every where so resisted and hated by great Rulers and Doctors as if it had not been so in Christs owne person and Ministery or as if Christ was not set as a sign or butt of contradiction whereas therefore it must needs be he 2. Let us admire Gods power and wisdome and patiently with Ionah expect after darknesse light And seeing God can turne the greatest evill into the greatest good of his Church let us labour to make benefit of all evills hapning to our selves and others 1. Even of our sinnes themselves to make us more humble and watchfull for time to come 2. Of our sufferings as Ionah and Christ learned obedience by the things they suffered V. In the type and truth we have first terror on the one hand secondly comfort on the other 1. Wee see the waight of sinne committed pressed Ionah into the deepest sea of evils and sinne imputed thrust Christ into a deeper sea even the deepest hell Both seem left of God in the hands of death both cry out as left in the depth of hell 1. Doe thou run from God and duty and though thou beest Gods childe thou maist finde God pursuing thee as if he were an utter and irreconcileable enemy 2. Make as light a reckoning of sinne as thou canst the least of them shuts us or Christ out of heaven Doth Christ undertake thy sinne he sees not heaven till he die for it Sinne imputed will not let Christ enter into heaven but by his owne blood yea through Hell Thy sinne repented of held Christ an innocent out of heaven till he dyed for it but where shall ungodly and impenitent sinners appeare 2. This same collation affords us sundry grounds of comfort 1. Both seeme forsaken neither of them was so but both of them goe to his God There is no time nor place wherein the childe of God may not boldly goe to God and pray to his God and say My God my God 2. No deepe is so deepe but Gods hand can reach help into it even into the Whales belly and heart of the earth 3. The extreamest misery and death it selfe worke to good to the godly See it in Ionah Where was feared pâ—rdition there was found preservation The Whales belly was a prison indeed but to preserve him alive a deep gulfe and a sea but to save him froÌ„ drowning Can any man save a man from drowning by casting him into the sea but God can 4. When the case seemes most desperate then the Lord steps in to help when no helpe can bee expected any other way after three dayes and three nights Ionah must be cast up and Christ raised up Never feare extremities but then exercise thy faith most for then is God the nearest however trust in him though he kill thee Iob 13. 15. 5. The deepest sorrowes of Gods children end in greatest joy God hath a dry ground for Ionah after a sea of misery a glorious ascending for Christ after his lowest descent Whatsoever the sorrowfull songs be that Gods people sing here in Aegypt or Babel they shall end in songs of joy and victory and be changed into the songs of Moses and the Lambe Rev. 15. 3. CHAP. XIII The first borne Types of Christ 4. wayes HAving spoken of holy types in sundry special persons now of personall types in some rankes and orders of men sanctified and specially seperated to the Lord. Of whom 1. Some were sanctified by birth the first-borne 2. Some by office Priests especially the High-Priest 3. Some by vow as Nazarites 4. Some by ceremony as cleane persons legally cleansed from uncleanenesse Of these the first borne were speciall types of Iesus Christ. I. As they were Gods peculiar Exod. 13. 2. Sanctifie unto me all the first borne for it is mine Quest. How were they Gods Answ. 1. By common nature But so were all both first and last borne through the world For all the world and inhabitants of it are his Psal. 24. 1. 2. By common grace So all the people of the Jews by reason of common grace were his with whom God had plighted his gracious covenant which was made to Abraham and all his seed wheresoever they were borne of whom hee made choice as his peculiar though all the earth was his Exod. 4. 22. Israel is my first borne that is not only the first people and nation that first professed the true worship of God and had priority of the Gentiles who were yonger brethren but the first borne by a speciall election and choice of that from all other people whom hee would accept as his beloved in the Messiah the first born of all creatures and among whom he would stablish his covenant and raise up his worship thus hee dealt not with other nations 3 By a speciall right The first borne of Israel were Gods by a singular right as no other childreÌ„ of any other family were namely by right of that singular deliverance of all the first borne when he destroyed all the first borne of Aegypt And therefore presently after that destruction he makes challenge of them Exod. 13. 2. Thus is Jesus Christ the Lords first borne by a singular right not common to man or Angell whether we respect his nature or office 1. In his nature he is first born as sonne of God the first begotten of all creatures Col. 1. 15. begot before all Creation And thus he is not onely the first begotten before whom there was none but the onely begotten after whom is none Iohn 1. 14. the onely begotten Sonne of the Father the first borne without a second or brother 2. In his office hee was first borne by speciall prerogative 1. for the kinde 2. for the undertaking 3. for the accomplishing
all the Romish paynters quite out who paint him with his haire lying round about his shoulders but Painters and Poets may lye by authority It was enough for him that he was a Nazarite in the truth and substance of that Law although not in the letter and outward ceremony of it In which respect how did he neglect himselfe who being the Lord of all denyed himselfe of all rights and comforts He was so farre from all delicacy that with an utter refusall of all delights of flesh his whole intention was set on his function and office submitting himselfe to sorrow curse c. Besides what courage and fortitude did hee expresse through his whole function and office in overcomming sinne death Satan the Crosse Hell and all adversaries Sampson the strongest of all Nazarites was but a weakeling to him his adversaries flesh not spirit his power faint and fayling yea changed into weakenesse IV. Nazarites must not come neere the dead to touch them nor defile themselves by them nor meddle with the funerals of father mother brother sister or any of their kinred though they might pretēd never so much piety affection or good nature By which Law the Lord would teach them two things 1. That no changes of this life nor losse of their dearest friends should turne them aside from their duty or from the observation of the Law of their profession 2. To teach them constancy patience and magnanimity of spirit in the greatest outward afflictions and not to shew a weaknesse or passion in open or excessive lamentation Our Lord although he did touch the dead and was at funeralls and wept at the raysing of Lazarus and so observed not the ceremony of Nazarites because hee was no Legall Nazarite but was called a Nazarite as being the truth and substance of all the Legall Nazarites as in all other things so in this For he onely was the Master and had the true command of all his affections never exceeded measure in any thing never was defiled by any person dead in sinne never by any dead worke never touched or came neere any such defilement which Legall Nazarites could not avoid V. These Nazarites must be absolved and released from their Vow by comming to the doore of the Tabernacle of the Congregation with their offering Num. 6. 13. plainly by that figure leading us unto Christ the only doore by which we enter and have liberty to come into the presence of God and obtaine freedome from the sinne and weakenesse of any duty wee performe before him Now for application I. Acknowledge Christ the true Nazarite Upon his head let his Crowne flourish As it was said of Ioseph Gen. 49. 26 he was seperate from his brethren so was Jesus Christ seperated from all other men and Angels 1. In holinesse and purity being advanced in holinesse above all creatures He alone in propriety and perfection is a Nazarite purer then snow and whiter then milke yea his measure runs over to his Church Eph. 5. 26. 2. In excellence and perfection of all vertues and graces hee is that Netser Isa. 11. 1 the branch or flower which alwaies flourished in all kinds and perfections of vertue and graces and casts from him farre and neere a most sweet smell sweet and acceptable to God and men 3. In power and authority The Kingdome is his and power and glory all power is given him in heaven and in earth He hath power 1. to do us good 2. to withstand our evill 3. to tread downe Satan sinne death 4. to rescue his Church to confound Antichrist and all enemies 5. to finish the grace and glory of his Saints Why must Christ be so pure a Nazarite 1. Because his passion could not have beene acceptable if his person had not beene as pure as the sunne 2. Hee was to be not onely righteousnesse in himselfe as other Nazarites or righteousnesse in part but he must be a perfect righteousnesse to many Object But how could he be so pure comming of Adam as they did Sol. He came of Adam not by Adam as they did that is he came not by naturall propagation from Adam but was conceived by the holy Ghost and so all originall impurity was stopped in the very first moment of his holy conception Object But did not he take the same infirmities comming of Adam as they did Answ. No he tooke such infirmities as he pleased to fit him for a mercifull high Priest not to hinder him and therefore he tooke such infirmities from Adam as were miserable but not damnable and so remained a pure Nazarite without all sinfull frailty II. Christ the true Nazarite being come all shadowes must fly away and therefore this order of Nazarites gives no colour or approbation to any order of Popish votaries or monasticall persons now in the new Testament Besides that white is not more contrary to black then monasticall vowes to this For 1. The Nazarites were appointed by God himselfe their 's devised by themselves 2. Their vowes were of things possible in their power and temporary these are of things impossible without their power and during life be the party never so unable to endure it 3. Their vowes though appointed by God were not able to merit remission of sinne and eternall life but these say that they merit for themselves and others that their vowes are parts of Gods worship which never came in his mind or booke and a state of great perfection Whereas a Nazarite was not more righteous then others but better fitted for his duty 4. Nazarites might not cut their haire their order stands in cutting and shaving that they may still looke neate and effeminate 5. Nazarites drink no wine nor strong drinke and are very temperate in their dyet these belly gods eat up the fat and poure in the sweet till they be monsters that the very fasts of Friers for the delicacy and abundance is become a proverbe 6. Nazarites might not come at funeralls these follow them as flyes do fat meat and suck out thence their greatest profit and sweetest morsells 7. Nazarites notwithstanding their vow lived in holy wedlock but Popish votaries abhorre marriage not lust or whoredome Yet from this order they would establish their disordered orders as contrary as darkenesse to light III. The shadow of the Law is vanished away and the truth of the Gospell is broken forth as the light saith the Canon Law Every Christian must be a Nazarite not by vow of seperation but by imitation and resemblance of Christ the true Nazarite For I. He must be seperate from others 1. He must see that he be seperate from ungodly ones as one advanced to an happy estate in Christ. 2. That now his mind affections speeches and whole course be contrary to the course of the world and so as Ioseph seperate himselfe from the evill behaviour and manners of his brethren yea complaine of them to his
this is a guilt And who can deny but the corruption and poison of the soule and spirit is farre more poison full and mortall then poison of the flesh 2. Bodily leprosie is a disease of some men sinne is of all men and of all the man Bodily leprosie spreads over all parts of the body but cannot reach the soule but this spreads over the whole man the soule and all the faculties are weakened and tainted there is not a debility onely but a corruption in the understanding will conscience memory in all affections in all sences in all parts no man no part of man exempted or excepted 3. No disease is more stinking and hatefull to men then leprosie So nothing is so hatefull and abominable to God as sinne his eyes cannot abide to behold it hee will not endure it in his dearest servants no nor Angels themselves unrevenged hee esteemes the sinner as dung 4. No disease more contagious and infectious A leper must meddle with nothing unlesse hee would defile it All hee can doe is to make others uncleane by breathing touching conversing The plague of pestilence is not so infectious as the plague of leprosie so called Levit. 13. 20. infecting houses walls vessells garments Nothing is so infectious as sinne which not onely foules the person or house but heaven and earth and all creatures are subject to the vanity of it Neither can an impenitent sinner doe any thing but make himselfe and others uncleane by the filthy breath of his corrupt communication by his wicked example and conversation No leaven is so spreading no pitch so cleaving 5. Leprosie of all diseases separated the infected persons from the fellowship of all men both in civill and divine ordinances for many dayes and if they proved incurable suppose them Kings they were utterly and for ever excluded the host as Vzziah 2. King 15. 5. Neither might they come to the Temple to joine in holy things for the Temple was legally the most holy place and no polluted thing might enter into it So in our sinne unrepented we are out of the campe aliens from God Sinne shuts out of the communion of faith and Saints shuts out of the state of grace and salvation it shuts out of the Congregation of God in earth and heaven No fellowship place or reward with them 6. Of all diseases none is more painfull sorrowfull mortall or incurable and therefore they were enjoyned to put on mournfull garments seeing God had inflicted so lamentable a disease on them so hardly and seldome cured as most did cary it unto death as Gehezi and Azariah In which the Lord as in a glasse would shew us the extreme sorrowes and paines that wait on sinne unpardoned sorrows of this life and of the life to come And that we should put on mourning garments of timely sorrow and afflict our selves for our sinnes seeing wee are all poisoned with so incurable a disease as there is no hope to expect any cure in this life for every man carries the running issues of sinne to his death naturall the most to the death eternall 7. The signes and symptomes of leprosie are most correspondent to the symptoms and effects of sinne in the soule 1. As there is a debility and weaknesse of all parts because the spirits are exhausted so sinne weakens all faculties because the spirit of grace is resisted and driven out 2. There is a tumour and swelling in the flesh here a tumour and proud swelling of minde none more proud then hee who hath least cause 3. There is burning and thirst through the adust and burnt blood by melancholy whereof it ariseth here is inflammation and burning of anger of lust and thirst after the world after revenge after preferments and this insatiable as every sinne is 4. There is filthy putred matter still breaking forth most loathsomely so here from within breaks out corrupt matter of envy of hatred of goodnesse of uncleannesse in speaches and behaviour 5. There is an hoarse and weake voice here the voice so weake as it cannot pray or cannot be heard God heares not sinners for either they pray not at all or they are in their sinnes 6. There is a filthy stinking breath and therefore they must cover their lips that by their breath they might not infect others So here is a filthy breath of corrupt communication of uncleane and adulterous speaches swearing and cursing speaches lying and false speaches slanderous and uncharitable speaches and seldome doe such cover their lips being like the uncleane vessells of the Law which were ever open to the corrupting and poisoning of numbers Sect. IV. I. From the former description of legall uncleannesses note the state of Gods Church and people here upon earth subject unto many sorts of defilements and pollutions within them without them and on every hand of them by foule and uncleane creatures and persons by foule courses and actions which a godly man may not touch or tast but hee is presently defiled as hee that toucheth pitch cannot but be defiled with it Where bee they that will see no Church if they see any uncleannesse Or who say that God is in no such society where any pollution is seeing God vouchsafeth to walk among his owne people who were daily subject to so many legall and morall pollutions God might if it pleased him wholly purge his floore here upon earth but it makes more for his glory to suffer sinne and evill and to set the Saints in the middest of defilements here below 1. There must be a difference betweene this heaven and earth and that new heaven and new earth in which dwells nothing but righteousnesse for had the Saints no warre there needed no watch there could bee no victory if no seede time no harvest 2. GODS mighty power is more manifest in gathering and preserving a Church to himselfe out of sinners and among sinners and hee magnifieth his mercy both in covering and curing so great and many corruptions 3. The godly in sence of their uncleannesse are kept low in their owne eyes and watchfull of their waies and so are driven out of themselves unto Christ for righteousnesse and unto God for strength continually as privy unto their owne continuall weakenesse So to subdue presumption Paul must have a buffeter and to way-lay security comming on Israel all the Canaanites must not be subdued 4. In that they cannot expect freedome from foulenesse and uncleannesse heere below they may the rather desire and aspire to that heavenly Tabernacle into which no uncleane thing can enter Rev. 21. 27. and wish to bee translated thither where righteousnesse shall dwell yea the righteous and holy God shall dwell immediately in the midst of his Saints and all things together with themselves shall be most absolutely cleane and holy II. The Lord by so large a description of legall uncleannesse would have them and us looke more neerely and seriously upon
kinds of legall uncleannesse Next all Legall uncleannesse was to bee cured two waies 1. by ablution or washing 2. by oblation or offering Both these were appoynted for all kinds as in particular 1. for uncleane touchings and tastings the parties must wash their cloathes Levit. 11. 40. 2. for uncleane issues they must wash themselves and their cloathes Levit. 15. 13. 3. for uncleannesse of Leprosie they must wash themselves their cloathes and besides shave off all their haire and stay seven dayes without the campe Lev. 14. 8 9. Sect. V. I. The first meanes of purging Legall uncleannesse is washing which shadowed out the washing of the sinner in the laver of Christs blood All the water in the sea cannot wash away the least sinne that great worke is appropriated to the blood of Christ 1 Ioh. 1. 7 the blood of Iesus Christ his sonne cleanseth us from all sinne Rev. 1. 5 who loved us and washed us from our sinnes in his blood which blood is opposed to all legall washings Heb. 9. 9. Object Lev. 11. 44 this washing is called a sanctification Answ. Sanctification is twofold 1. by the outward signe 2. by the inward truth They by washing symbolically and in outward profession by these rites sanctified themselves but thereby beleevers were led to the internall truth and the laver of the blood of Christ. All this washing then leads us to the blood of Christ by which is meant his whole passion and obedience by the merit whereof he hath procured both remission of our sinnes and mortification of them And herein is no small resemblance 1. Washing is an applying of water to foule parts so in the cleansing of sinne must be a speciall application of the blood of Christ called Heb. 9. 14 the sprinkling of Christs blood upon the conscience Which is nothing else on Gods part but the imputation of Christs sufferings to us and on our owne part the application of them to our selves by the hand of faith 2. In Washing is a rubbing and scowring off of uncleanenesse which will not easily off and in some foulenesse they must wash often for the surenesse of the worke noting the paines and true indeavour of the repentant heart in mortification and afflicting it selfe It is well contented with any beating and wringing so hee may fetch out the stayne of sinne which sticks as close as his flesh to his bones 3. The uncleane party was to wash himselfe that is his whole man and every part which noteth totall sanctification in the whole man and all parts and members that the washing may be as large and generall as the foulenesse is For whatsoever part is not washed by Christ hath no part in Christ which made Peter say not my feet onely Lord but mine hands and head 4. In the foulenesse of Leprosie hee must wash againe and againe to note that after our justification by the death of Christ we must looke to a second washing of sanctification by his spirit And because we have still washing worke with us wee must be still washing our selves by daily labour in our owne reformation This was more lively signified in that other ceremony added to washing in the Leper that hee must shave his haire againe and again signifying the paring away of superfluities and lusts as fast as they grew and a voluntary departing from his owne secret corruptions which were as many as the haires of his head and no lesse rooted in him that well he might shave and loppe them but hee was out of hope quite to unroot them as long as he lived He must keepe them under but cannot be rid of them Hee must shave the first day and the seventh day and resist his lusts which daily grow up on him as haire cut quickly growes againe 5. The uncleane person must wash his clothes as well as himselfe signifying that we must part with all impurity even the least at least in endeavour cherishing none favouring none He must hate the very garment spotted by the flesh all occasions and appearances of evill esteeming the least spot of sinne foule and filthy enough And all this is requisite in purifying of the soule I. Labour against the smallest sinnes Be not a mental adulterer banish unchastity in the eye and mouth avoid wanton company as did Ioseph that of his Mistris Thou art no drunkard or great swearer but art thou a companion of such not reproving them No Papist but a friend and patron as seeing no great harme in their superstition No Atheist but a scorner of the persons and doctrine of godly teachers what doest thou but foame out thy owne shame If thou shouldst keepe thy selfe never so pure but partakest in other mens sinnes thou art unclean This reproveth Magistrates who though they themselves come to Church yet suffer others in time of divine worship to lye in streets houses fields openly c. prophaning thus the day of the Lord which is to bee kept holy to our God Or if they be ordinary abettors of idle persons and gamesters by example This brandeth Ministers openly pleading for drunkards and hatefull blasphemers This defileth masters parents husbands that suffer their families to runne into prophanenesse or ryot II. In all these touches goe to the fountaine opened Zach. 13. 1. Every Iew had his waterpots to keep water for daily purification Iohn 2. 6. but now the house of David and Ierusalem that is all the godly have a fountaine opened by the death of Christ. We must every day be washing and cleansing our selves in that fountaine from all filthinesse of flesh and Spirit Sect. VI. II. The second meanes of purging legall uncleannesse is oblation or offering some attonement to the Lord this directly leads us to Christ. For howsoever an uncleane person must wash himselfe and his clothes yet no Iew could make an attonement for himselfe but this was common to all uncleannesses legall the Priest must make an attonement for the uncleane person For all uncleannesse in generall Lev. 16. 30. In speciall for uncleannesse in touchings Numb 19. 4. In issues Lev. 12. 8. and 15. 15. In leprosie Lev. 14. 53. Noting by the way that all that we can doe cannot make attonement for the least spot of sinne Let us wash our selves as often as Naaman in Iordan yea let us take snow water to us and wash our hands most cleane yet our owne cloths will make us foule and God will plunge us in the pit if our Lord Iesus the high Priest of the new covenant make not attonement for us A fit note against all humane satisfaction and merits The offering for the legall uncleannesse by touching was done by the sacrifice of a red cow and the sprinkling water made of the ashes of that red Cow prescribed by God to this purpose Numb 19. called water of expiation That all this ordinance typified Christ to the Iews the Apostle expresseth Heb. 9. 13 14. when from
the blood of this red cow he leads us to the blood of Christ saying If the blood of bulls and goats and the ashes of an heifer sprinkling them that are uncleane sanctifieth as touching the purifying of the flesh how much more shall the blood of Christ purge your conscience from dead workes wherein he not onely compareth but infinitely advanceth the truth above the type For 1. that was symbolicall and figurative this spirituall and substantiall 2. that was externall and temporary this internall and eternall 3. that onely a purifying of the flesh this of the Spirit and conscience 4. that cleansed from legall and bodily pollution this from morall called dead works 1. because they proceed from death of sinne 2. because they lead to eternall death For the explaining of this ordinance consider foure things 1. whence the Cow must be 2. the properties or qualities 3. the actions about her 4. the use and end of it I. All the congregation must bring an heifer to Moses out of the heard 1. All the congregation for not one in the congregation but needs a meanes of purging 2. This meanes must be a Cow not an Oxe or Bull. The imbecillity of the sexe noteth the great humility of our Lord Jesus who being the mighty Lion of the tribe of Judah would so abase and weaken himselfe for our sakes 3. They must take her from the heard so our cleanser must be taken from among our selves being true and perfect man taking our nature and our flesh yea our infirmities as the weak sexe importeth in all things save sinne like unto us II. The properties required in this Cow are foure 1. She must be an heifer in her youth and strength Christ offers himselfe and must be taken for a sacrifice in the flower of his strength at three and thirty yeares He offers his best gifts and dyes in his strength and so his offering was more free and acceptable And wee also should offer up our youth strength best times and gifts to Jesus Christ who offered himselfe in his best strength to death for us 2. The Cow must be red Signifying 1. the truth of Christs humane nature being of the same red earth that the first Adams body was 2. the grievousnesse of sinne which he was to undertake and the scarlet staine of it 3. the bitter and bloody passion of Christ and his cruell death The red skin of the Cow resembled the red garments of Christ all besprinkled 1. With his owne blood 2. with the blood of his conquered enemies 3. presented unto his father like the coat of Ioseph all stained with blood 3. The Cow must be without spot or blemish to signifie the purity of our Lord Iesus in whom was never any spot or staine of sinne Though he was contented to be counted a sinner yet he was no sinner And though he had sinne on himselfe he had none in himselfe as the Cow was slain for sin not being sinfull Christ was ruddy through his passion yet most white and spotlesse by his most perfect and absolute righteousnesse She must be without yoke on which never yoke came signifying 1. that Christ not necessarily but voluntarily tooke our nature that he might free us from our yoke 2. his absolute freedome from all the yoke of sinne farther then he voluntarily undertooke the burthen of it 3. that he was never subject to the yoke of humane precepts and commandement being the Law-giver to prescribe Lawes to all not to receive Lawes from any 4. that none could compell him to suffer for sinne but his whole obedience active and passive was a freewill offering hee having power to lay downe his life and to take it up againe 5. he was more free from the yoke then any red heifer could be She indeed must be free in her selfe he not onely free in himselfe but he must free all beleevers from the yoke whom the sonne sets free they are free indeed III. The actions about the Cow were five ver 5. 1. Action 1. The congregation must deliver the Cow to be slaine so was Christ delivered to be slaine by the whole body of the Iews 2. She must not be delivered to Aaron but to Eleazer his successor signifying that the death of Christ serveth all the successions and ages of the Church and must be taught by the ministers of all ages 2. Action She must be led out of the Camp and there burnt whole to ashes her skin flesh blood and dung ver 5. Signifying 1. that Christ must be led out of the gate of Ierusalem to suffer Heb. 13. and there 2. must be crucified by which he was made a whole burnt offering 3. that whole Christ is our comfort his flesh our meate his blood our drinke yea the very base dung of those contumelies cast upon him were a part of his sacrifice offered up in the fire of his passion for us to sweeten and sanctifie ours 3. Action Eleazer must take of the blood with his finger and sprinkle towards the foreside of the Tabernacle of the assembly seven times ver 4. Signifying 1. the purging of us by the blood of Christ sprinkled on the conscience 2. that Christs death profits none to whom it is not specially applyed for the Cowes blood must be not shed onely but sprinkled 3. that onely the people and congregation of God have benefit of the death and blood of Christ for it was sprinkled directly before the Tabernacle 4. the seven times sprinkling noteth 1. that that one oblation hath vertue and merit enough 2. the perfection of justification 3. the need of often application of Christs death 4. the duration of it to all ages 4. Action She must bee burnt with Cedar wood scarlet lace and hysope all which must be cast into the fire with her ver 6. signifying 1. three things in Christ. 1. the Cedar of uncorrupt life 2. the scarlet of fervent love to mankinde 3. the hysope of savoury obedience in all things to his father all which were in all his sufferings and fire of his passion sweetning it 2. they noted three things arising from Christs sufferings 1. immortality signified by the Cedar which is not subject to putrefaction 2. the scarlet the merit of his blood applyed to justification 3. the hysope of mortification healing our corruptions as hysope hath an healing quality All these three properly arise from the passion of Christ. 5. Action A cleane person must gather the ashes of the heifer and lay them without the Campe in a clean place ver 9. signifying 1. the buriall of Christ in a cleane and new tombe wherein never man lay a cleane place never used before 2. that the merit of Christs death is ever laid before God in the highest and holiest heavens 3. the Christians account of Christs merit and passion who layeth them up as his chiefe treasure in the cleane place of a pure heart and conscience an onely fit closet to keep the mystery
and poyson so the devill casts out nothing but virulent words against God and his Saints and spewes out after the Church a flood of poyson to drowne her How hee blasphemed Iob how he is the accuser of the brethren how of the head Christ himselfe the Scripture declares Fiftly as a serpent is cursed above all beasts so is the devill The first cursed creature in the world was this serpent and hath ever since remained the cursed head of all cursed rebells and wicked ones to whose custody and condemnation they shall all be gathered in the last day Mat. 25. 41. goe ye cursed c. 2. Why called fiery serpents Answ. 1. From their colour Through abundance of poison they had a shining and glistring skinne and they seemed as if they had been made of fire A resemblance wee have in our snakes that seeme to shine and sparkle against the Sunne 2. From their effect For with their sting they infused such poison into the bodies of the Israelites as stirred up in them an outragious heat and fire Now these diseases are most painfull and so tormentfull as if a wild-fire were in the bowels feeding upon the bones marrow and members 3. From their end First because they were appointed by God and after a sort inflamed and kindled with desire of revenge of the Lords wrongs and they so fiercely assaulted the Israelites as if a raging and devouring fire had seased upon them which no way they could avoid Secondly that in their punishment they might bee admonished both what a fearefull fire of Gods wrath they had kindled by their sin against themselves as also that they had deserved a more fearefull fire in hell to seize upon their whole man everlastingly 3. Why stinging serpents Answ. To imply unto us First that sinne is the sting of this old serpent even a poisoned sting that hee hath thrust into all mankind But with this difference in that this poison is farre more generall and the wounds infinitely more mischievous then were those of the fiery serpents For 1. They stung a few Israelites but not all but this serpent hath stung all mankind none excepted 2. They stung the bodies onely but these soules and bodies also 3. They stung one part of the body this serpent all parts and whole man 4. They to a temporall death this to an eternall Secondly to imply that sinne is the sting of a fiery serpent 1. Set on fire with wrath and cruelty and desire to poison and destroy us Revel 12. 17. 2. Setting on us with fiery darts For so his temptations are called Ephes. 6. 16. for three reasons 1. From the manner and custome of souldiers in times past which cast poisoned darts the poison of which inflamed the wounded bodies and made the wounds incurable As now many out of desperate malice poison their weapons and bullets to make sure with their enemy So doth Satan by all meanes poison his darts to speed the Christians soule 2. Because as fiery darts they inflame and kindle in the heart all manner of burning lusts and sinnes one of them being but as a sparke or firebrand to kindle another 3. Because they leave for most part a cauterized and seared conscience behind them as if they were burnt with an hot iron which makes the sinner stung senslesse of his wound Whence is another miserable difference betweene the stung Israelite and the stung sinner The former was alwayes felt with griefe and paine but this often not felt and so more desperate Thirdly the effect of this stinging was death in many And so the effect of sinne is death in all The stung Israelite had death in his bosome and no other could be expected so the guilty sinner is stung to death In his nature is every man the sonne of death and can expect nothing but death every moment And as the stung person in the wildernesse had no meanes in himselfe nor from others to avoid either the serpent or death from it till God appointed them the brazen serpent So the poore sinner was destitute of all helpe in himselfe and others till the Lord appointed Jesus Christ the promised seed to breake the serpents head There is given no name else whereby we must be saved Act. 4. 12. First note hence how deceitfull are the pleasures of sinne It is as a sweet poison Iob 20. 12. sweet in the mouth but poison in the bowels What wise man would drink a draught of poison for the sweet taste of it Wicked men hold sinne as a sweet morsell but sower sauce followes it Secondly what little cause we have to love our sinnes for that is to love our owne bane Prov. 8. 35. Hee that sinneth against mee hurteth his owne soule and all that hate mee loue death No sinne but the more pleasing the more poisoning the more delicate the more deadly Sinne never so much disguised never the lesse deadly Thirdly that sinners are but dead men while they live 1. Tim. 5. 6. An Israelite stung was but a dead man So although the reasonable soule in a sinner makes him a man yet the want of the Spirit of grace makes him a dead man Death waits upon sinne as the wages on the worke and hell upon death that comes before repentance Fourthly A foole hee is that makes a mocke of sinne Who would play with a deadly serpent or make a jest of his owne death or drink up the poison of a serpent in merriment or cast darts firebrands about him to burne himselfe and others and say Am I not in sport See Prov. 26. 18. and 10. 23. and 14. 9. Oh that wee could discerne our wounds as sensibly as we are certainly stung It would make us runne to God and get Moses to goe to God for us and pray that these serpents and painfull wounds might be removed If wee saw death as present and as ghastly in our sins as Israel did in their stinging we would hasten our repentance and seeke after meanes of cure Sect. II. The remedy is First prescribed Num. 21. 8. Secondly applied vers 9. Thirdly in the same verse is the effect they recovered and lived So then in the remedy are I. ordination 2. application 3. sanation or cure 1. The appointing hath First the person appointing which was God himselfe who devised it and prescribed it to Moses for God will save onely in his owne meanes So God himselfe so loved the world that hee gave his onely begotten Sonne c. Ioh. 3. 16. This way of remedy and cure could bee no devise of man nor Angel For 1. The Angels stand still admiring and amazed at it 1. Pet. 1. 12. 2. Men without a superiour teacher cannot conceive it 1. Cor. 2. 14. much lesse invent it Secondly the thing appointed a serpent of brasse resembling Christ in the matter and the forme 1. The matter was of brasse not gold for five reasons 1. God ties not himselfe
to the excellency of meanes but by weake and unlikely meanes effects his great works And therefore that which had no power of cure in it selfe must cure and heale that the worke may be knowen to be his and not the meanes 2. The lower and baser the meanes are the better may the Israelites be led through them and so beyond them It was not the will of God that they should rest in the brazen serpent which had no power of cure but through it bee led by faith vnto the Messiah who onely could cure them 3. Though it was of brasse yet it was strong and signified Jesus Christ how weake soever in mens eyes yet was hee first the mighty and strong God secondly powerfull and able to deliver his people thirdly most invincible and potent also against all his enemies he is a wall of brasse and his strength is as the strength of brasse Reuel 1. 15. 4. Being of brasse as it was strong so was it shining and bright signifying Christ in respect of his divine and eternall generation truely shining and glorious Hee was the brightnesse of his Father Heb. 1. 3. the very brightnesse of the glory of God excelling all the Angels in heaven in their clearest glory and brightnesse Revel 1. 16. 5. As that serpent so shined that the Israelites might look upon it and their eyes not dazled so this great glory was so vailed by his flesh and humility as we the Israel of God might behold it yea approch it and fetch our salvation and happinesse from it 2. It resembled Christ in the forme for the forme was of a serpent First a serpent is of an hatefull and contemptible shape and appearance so was Christ in his owne habite Isai. 53. a despised man a worme rather then a man men saw no beauty in him but hid their eyes Secondly the serpent was accursed of God So Christ lay under the curse of sinne for us Gal. 3. 13. Thirdly that was but like a serpent in the forme of a serpent not a serpent it had onely the shape not the life sting nor poison of a serpent So Jesus Christ was the similitude of sinfull flesh but no sinner No venim or poison of sinne was found in him neither in his nature nor actions Rom. 8. 3. hee was in the similitude of sinfull flesh as that of a serpent but without all sting or spot of sinne The third thing in the appointment is the end or use of the serpent It must bee lift up upon a pearch that all Israel might see it Which plainly noteth both the kind of death which Christ must suffer as also the proper end and vertue of it as in these particulars 1. Both must bee lifted up So Christs crucifying is called an exaltation from the earth Ioh. 12. 32. 2. Both must be exalted upon wood the Pole a type of the Crosse of Christ. 3. Both among the Jews out of the Church is no salvation 4. Both to be looked upon one with the eye of the body the other with the eye of faith 5. Both to recover health and life one of body the other of soule one frees from corporall death the other from spirituall and eternall II. The applying of this remedy was nothing but the looking upon the brazen serpent which signified the sinners beholding of Jesus Christ for his cure The meanes of application of the remedy was the eye of the Israelite So the instrument of applying the remedy by Jesus Christ is the eye of faith which is the eye of the soule So our Saviour Christ himselfe expoundeth it Ioh. 3. As the brasen Serpent was lift up so shall the son of man that whosoever beleeveth in him c. That which Moses calls looking on the type Christ calls beleeving in himselfe the truth Which if the Lord had not purposed to expresse he could as easily have remooved the Serpents as appointed the making of another and as easily have healed them by his word as by this signe but hereby affords them a double mercy and cure one of the body by the signe another of their soules by the thing and truth thereby signifyed III. From this application followes a saving effect The Israelite by looking lived and received present ease with freedome from paine and poyson So the beleever looking on Christ by the eye of faith hath an heavenly life restored present ease from the paine of a guilty and accusing conscience freedome from the poyson of sinne both the guilt and staine of it But herein the truth is advanced above the type 1. That brazen Serpent had not power in it selfe to cure this hath power in it selfe 2. Whereas they were cured to dye againe beleevers attaine a sound cure never to dye more Ioh. 11. 26. 3. Whereas that did not alwaies retaâ—â—e the vertue of curing our brazen Serpent doth ever retaiâ—e power and vertue for the salvation of beleevers looking towards him to the end of the world 4. Wheras this brasen Serpent now a remedy against poyson was after turned to poyson the Israelites in Hezekiahs time which made him stampe it to powder our brazen Serpent ever remaineth the soveraigne and healing God as unchangeable in his goodnesse as hee is in his most holy and divine nature 5. That remained a great while about seaven hundred and threescore yeares but after was defaced and destroyed Our brazen Serpent can never bee defaced or destroyed but abides the Saviour of sinners to all eternity Oh now what a sweet Sermon doth this one type containe of the whole summe and marrow of the Gospell what a pregnant testimony and vaticinie is it alone of the death and passion of Jesus Christ as also of the vertue and merit of the same and consequently what a prop and stay of our faith what a goade and spurre to drive us to Jesus Christ in whose name alone wee can bee saved Sect. 3. I. Note What weake and contrary meanes the Lord useth to effect great things for his Church and in his Church Was there any sence or reason to be conceived in all this counsell and ordinance of God in healing thus his people 1. Could a Serpent of brasse a shape only more heale then hurt them 2. Could a dead Serpent prevaile against so many living and fiery Serpents 3. Shall not this shape and image of a Serpent be so much as touched or applyed to the wound but the sight of it onely a farre off cure a mortall wound really inflicted How inconceivable is this to humane reason which perhaps would count it foolish and ridiculous But the Lord though he might by many other more mighty and likely meanes will by no other meanes effect their deliverance He that brought in the Serpents could as easily have remooved them if not that yet he might have hindered them from biting them or hee might powerfully of the same poyson have made a remedy but he chooseth most unlikely meanes Qu.