caused So Christ was the cause of those Ceremonies and more excellent then they 2. As the shadow representeth the shape of the body with the actions and motions So those rites and Ceremonies resemble Christ in all his actions passions motions as after we are to heare 3. As the shadow is but an obscure resemblance in respect of the body So the Ministery of the old Testament in rites and Ceremonies is a darke representation of the body namely Christ and his spirituall worship 4. As the body is solid firme and of continuance even when the shadow is gone So the Ceremonies as shadowes are flowen away but Christ the body and his true worship lasteth for ever In all which Christ and his grace are advanced as the publisher and perfecter of our salvation without any shadowes whereas of the Law it is sad It made nothing perfect Heb. 7. 19. III. Those Ceremonies were not given to merit remission of sinnes by them nor to appease Gods anger nor to bee an acceptable worship by the worth of the worke done nor to justifie the observer but to shew justification by Iesus Christ the truth and substance of them to bee types of him pointing at him in whom the Father is pleased to bee Allegories and resemblances of the benefits of Christ exhibited in the new Testament to bee testimonies of the promise and Covenant on Gods part to be Sacraments and seales of faith on the part of the beleeving Iew exciting and confirming his faith in the Messiah IV. God would have this heape of Ceremonies 1. As bonds and sinewes of the ministery and publike meetings in which the voice of the promised seed and the sound of wholsome and saving doctrine might bee preserued in the Church and propagated to posterity 2. To be externall signes of their profession by which God would have his Church distinct from all nations of the earth 3. To be to the unbeleeving Jewes an externall discipline to bridle them and an exercise to frame them at least in externall conversation to the Policy and Commonwealth of Moses for else they must be cut off and excluded V. Gods wisedome in appointing these Ceremonies 1. Appointed a certaine observation of the line and tribe whence the Messiah should come according to the promise 2. Enjoined a certaine provision for the Ministery which had no certaine part of the land allotted to them 3. That the poore might be so provided for as that there might not be a beggar in Israel The former propositions and reasons being delivered by way of Preface wee now come to shew that which our Text properly calleth for that is wherein or how Christ is the truth of those figures and the body of those shadowes of the Ceremoniall Law Christ was figured in the old Testament by holy Persons and by holy Things Of the most holy and eminent Persons who were figures of Christ I wil propound some instances CHAP. II. 1. Adam a type of Christ. THe first of them is the first Adam who was so lively a representation of Christ as that Christ is often called the second Adam Rom. 5. 14. Adam was a figure of him that was to come Wee will gather the resemblances betweene them into foure generall heads I. In respect of Creation 1. Both of them were Sons of God the one by eternall generation the other by grace of Creation 2. Both were Men Adams redde earth the first in his matter the second not in his matter only but also in his bloody passion 3. Both were Sons of one Father and both men but of no man their father neither of them having any other father but God 4. Both created in the Image of God the former Gen. 1. 27. the latter the ingraven forme of his Fathers person Heb. 1. 3. 5. Both endowed with perfect wisdome and knowledge the first Adam so wise as that he gave fit names to all Creatures according to their natures in the second Adam dwelt treasures of wisdome and knowledge Col. 2. 3. 6. Both possessed of a most happy and innocent estate in which the one had power to persever but not will the other had both power and will 7. The first Adam was made in the sixth day of the weeke to the Image of God the second Adam towards the sixth age of the world appearing to restore that Image which the first Adam quickly lost II. In respect of office and soveraignty 1. The first Adam was owner of Paradise the heire of the world soveraigne Lord of all the Creatures to whom they came for their names the second Adam is Lord of heaven as well as earth heire of the outmost bounds of the earth Psal. 2. 8. Commander of all Creatures whom the windes and seas obey whose word the divels tremble at and he keepes his soveraignty which the first Adam lost 2. Adam was appoynted to keepe the Garden and dresse it Gen. 2. 15. Christ the second Adam was set apart to sanctifie and save his Church the Garden and Paradise of God Eph. 5. 26. 3. Adam was King Priest and Prophet in his family so is Christ in the Church the family and houshold of faith Rev. 1. 5. As Adam was the first Minister of the word in the Church delivering the promise of the blessed seed with certaine rites Ceremonies to his children and they to their posterity So the second Adam is the chiefe Prophet and Doctor of his Church who alwaies prescribed the pure worship of God for matter and manner in the Churches of all ages III. In respect of Conjugation 1. Adam sleeping Eve is formed Christ dying the Church is framed Eve is taken out of Adams side while he sleepes out of the second Adams side while he was in the sleepe of death issueth the Church 2. Eve was no sooner framed but as a pure and innocent spouse she was delivered by God to Adam yet in innocency so God the Father delivered the Church as a chaste innocent spouse to be married to the second Adam for ever to be bone of his hone and flesh of his flesh 3. Of Eve marryed to Adam he receives both a Cain and an Abel into his house so the second Adam hath in his visible Church both elect and reprobates sound and hypocrites as by many Parables is signified as of the field the net c. IIII. In respect of propagation 1. Both of them are rootes both have a posterity and seed Isa. 53. 10. 2. Both of them convey that they have unto their posterity Rom. 5. 12. 14. As by the first Adam sinne and by sinne death came over all men so by the second Adam came righteousnesse and by righteousnesse life on all beleevers and herein especially was the first Adam a figure of him that was to come 3. As the first Adam merited death for all his posterity so the second Adam life for all his Application followes I. To note the honour and antiquity of
have seene expresse types of Christ The second generall head ensueth which is to speake of holy things All which in the old Testament and Jewish policy did especially aime at and point out Christ after a farre clearer manner then did the former And therefore for the confirming of our faith in the new Covenant we must goe on to shew the correspondence and agreement of the Scriptures in both Testaments And that Christ is the same in both and the faith of beleevers the same in substance onely differing in the maner of exhibition and publication A man that superficially lookes over the bookes of Moses and sees so great an heape of ceremonies and ordinances would wonder what the Lord meant to enjoine so many and as reason would judge so needlesse institutions to his owne people of which they can make nothing by cursory scarse by considerate reading And hence whereas the Jews were so superstitiously observant of the bookes of Moses as that they had at their fingers ends a great number not of the precepts onely but of the letters and pricks of every booke and chapter Christians unlesse it be in point of history almost reject the books of Moses not for their credit and truth but for their utility and use as not touching them But to him that readeth and considereth will appeare 1. How truely our Saviour affirmeth Ioh. 5. 46. that Moses wrotâ— of him partly by promises and prophecies and partly describing him in figures and shadows so as had the Jews beleeved Moses they had also beleeved in him But rejecting Moses not in the generall for generally they beleeved him and magnified him as their greatest Prophet but in the speciall prophecies and promises concerning the individuall person of Christ therefore they could not beleeve in Jesus Christ. 2. How aptly and wisely the most wise God did accommodate himselfe to this people in loding them with so many burdensome ceremoniall constitutions and yet not one of them in vaine For 1 Consider the nature of the people it was rude and dull and needed corporall and externall elements and rudimenâ—s to helpe them Besides it was not onely naturally superstitious and addicted to idolatry but had lived some Centuries of yeares in Egypt and was infected with Egyptian rites And further they were now to goe into the land of the Canaanites and were in danger to learne their fashions Deut. 4. 16 And therefore the Lord would prescribe to their whole life both in sacred and civill things abundance of Ceremonies whereby their senses should be exercised their faith excited their obedience preserved and themselves restrained from devising on their owne heads or appointing to themselves any other worship or forme of service then that of the Lords owne prescribing which should find them worke enough and take up their minds sufficiently 2. If we looke on the many kinds of rites and ordinances and compare them with the many ends which the Lord had in ordaining them we shall conclude none of them were idle or superfluous For 1. God would haue the glory of Christs Kingdome shadowed and his owne religion gloriously propounded and reverently received not exposed to any contempt and therefore appoints the erection and sanctification of a stately Tabernacle with all the costly vessells and holy persons garments 2. He would traine up that people in piety and stirre up in their hearts an earnest sence of sinne and hunger after mercy and this hee will doe by appointing so many kinds of sacrifices and rites about them 3. He would frame them to purity and sanctimony of heart and life and will helpe them hereto by the many lavers purifications cleansings and sanctifications of which wee have heard in part 4. Hee would nourish naturall love among his people and for this end appoints many feasts meat and drinke offerings and many solennities to appeare and rejoice before God 5. Hee would have them testifie their thankfulnesse for his great bounty and acknowledge themselves homagers as was fit And therefore ordaines a number of oblations first fruits tithes vowes first-borne and many moe institutions to testifie their gratitude 6. Many of Gods great works must bee held in their eyes and must not bee suffered to slip out of memory And for this purpose served many of those institutions as Deut. 6. 20. when thy sonne shall aske thee in time to come c. For this end the Passeover must bee yearely celebrated Exo. 12. 14. Ch. 13. 14. So also the feast of Tabernacles Levit. 23. 42 43. 7. The Lord so ordered as the Jewes could not cast their eyes any way within doores or without but some shadow or other should meet them and preach unto them either Christ or some grace by Christ or some duty unto Christ. In the fields they had first fruits first borne of cattell In their houses the lintels must have the Law written In their bodies Circumcision was a teacher on their cloathes fringes If at their tables choyce of meats If on their children the first borne a type of Christ. So for times places and the rest But that wee may propound to our selves some good order and familiar method in which we must bound our discourse We must know that all the holy things in the old Testament poynting at Christ were 1. Substantiall 2. Circumstantiall Substantiall are such as concerne the parts and substance of Gods worship Circumstantial are such as concern some inferior things about that worship The former may be referred to two heads 1. Sacraments 2. Sacrifices The difference In SacrameÌ„ts we see God giving us all good things in Jesus Christ In Sacrifices we present all our duty to God by Jesus Christ. Now for the SacrameÌ„ts of the old new TestameÌ„t in general we must in one word know that they are outward signes seales and confirmations of Gods word and promise of grace For the Lord knowing and tendring the weaknesse of man would informe him of his good will and pleasure two waies 1. He would speake to his minde and understanding by his word and promise 2. to his outward sences by externall signes and Sacraments called by some of the Fathers visible words He is not contented by his word to declare his will but also by Sacraments to witnesse and signe that word for our more full instruction If before the fall he covenanteth by his word life upon condition of works hee addeth a twofold signe to the sences of Adam the tree of life and the tree of knowledge If after the fall he give a promise of the blessed seed Gen. 3. 15. he enjoyneth to Adam outward sacrifices and signes of that his word If to antient beleevers before Christ he promise deliverance from sinne death and hell on condition of faith in the Messiah to come he sealeth up this promise by two standing Sacraments Circumcision and the Passeover If to beleevers of the new Testament he accomplish in his Sonne all
those antient promises and now preach salvation to all that beleeve in the name of Christ crucified dead buried raysed ascended and sitting at the right hand of his father as Ioh. 3. 16 This promise he confirmeth with two Sacraments Baptisme and the Lords Supper as speciall seales of his grace Thus is the Lord still like himselfe in all ages and provideth fully for our direction and consolation for our strength and assurance in the Covenant of grace and salvation But to come nearer our purpose The Sacraments of the old Testament were either before the fall or after Of the Sacraments in Paradise before the fall we are not to speake as the tree of knowledge and the tree of life Because 1. They sealed the Covenant of works not the Covenant of grace 2. They concerned the first Adam without any respect or reference to the second Adam There was no need of Christ and consequently no type of him Wee are onely to speake of Jewish Sacraments types of Jesus Christ and so reject them which never aymed at Christ but were before any distinction of Jew or Gentile These Jewish Sacraments were either 1. Ordinary or standing 2. Extraordinary and occasionall Ordinary were 1. Circumcision 2. Passeover Circumcision was the Sacrament of entrance and receiving the Jew into Gods covenant The Passeover was a Sacrament of continuance and growth in that Covenant Extraordinary which were in some resemblance both to them and the two Sacraments of the new Testament 1. To Circumcision and Baptisme answered the Sacraments of the Cloud and the red Sea 2. To the Passeover and the Lords Supper answered Mannah from heaven and water out of the Rock Of these wee must by Gods assistance speak in order not what we might for that were endlesse but what we must necessarily so far as they preach Christ unto us or may set us nearer unto him CHAP. XVIII Circumcision a Type Herein 1. What it is 2. How it figures Christ. 3. Observations I. CIrcumcision was a sacred rite ordained by God wherein by cutting off the foreskins of all the males of the Jewes in the eighth day the Covenant of God made to Abraham was sealed up to him and all his posterity 1. A sacred rite ordained by God God is the Author For 1. He onely that can promise and give the grace can seale the Covenant 2. Abraham received it of God Rom. 4. 11. therefore God gave it 3. the institution is in Gen. 17 where is the word of institution 1. in commanding 2. in promising 2. The subject of Circumcision were all the males of Israel descending of Abraham For these must be distinguished from all families of the earth Gen. 17. 4. Neither may we thinke that women were excluded out of the Covenant of grace for they were cōprehended under the Circumcision of males And God spared the weaker sexe because it was enough to bring them within the number of Abrahams posterity to be borne of the males circumcised Besides as the males carry a speciall type and resemblance of Christ as 1 Cor. 11. 3 in order to the female so was it fit they should have the thing and ceremony of Circumcision and the female onely the vertue and efficacy Junius 3. The part must bee the part generative Gen. 17. 13 My Covenant shall bee in your flesh and ver 11. Circumcise the foreskin of your flesh The very place shewes that Circumcision aymed to remedy the corruption and uncleannesse of mans nature whereof it admonished Abraham and his posterity For neither Abraham nor any of his were chosen into the Covenant because they were cleaner or holier then other but that they might be holier Gods election is free who makes choyce of them that need Circumcision as well as any other 4. The time the eight day Because 1. the Lord had a mercifull respect to the tendernesse of infants 2. not to distinguish but that those infants also were within the Covenant that dyed within that time 3. because whatsoever was borne of man or beast was Legally impure and in their blood till the eight day and therefore no beast must be offered to the Lord till the eight day Exod. 23. 19. and ch 34. 26. No nor men of other nations servants or other must be circumcised but upon the eight day from their comming in 4. this precise observation of the eight day was not without a mystery either poynting to the resurrection of Christ on the eighth day or leading beyond the weeke of this present life in which we cannot be perfectly circumcised unto that eight day in the life to come when all our corruption shall be cut away and perfectly and at once abolished 5. The end of Circumcision was to seale up Gods Covenant made with Abraham This Covenant had three clauses 1. of the multiplying of his seed in Christ 2. of the inheritance of the land of Canaan being a type of Heaven 3. of the blessed seed the Messiah that was to come of him typified in Isaac and so was Circumcision a seale of the righteousnesse of Faith Rom. 4. 11. II. Circumcision figures Christ I. As it was a Jewish Sacrament wherein Christ shined out clearely who was and is the substance of all Sacraments both Jewish and Christian for Christ is the substance of the whole Covenant and all the seales of it In this sence the Apostle calls it a seale of the righteousnesse of faith Namely 1. a seale of secrecy that locked up the Covenant onely to that people 2. a witnessing seale whereby as by a visible perpetuall and sensible signe in their flesh which they could never lay off the Lord would still hold in their sences his owne promise of grace made unto them in the promised Messiah and their promise of obedience made backe againe unto God to become his people Which promise of theirs howsoever they were to endeavour in yet could it not be fully performed for them but in the promised seed in whom their imperfect obedience and indeavours were to be covered and accepted And thus is every Sacrament a signe 1. of grace 2. of duty and a religious signe binding God to man and man to God 3. a strengthning and confirming seale by which the Lord pleased to ratifie the promise of grace and seale up to them the inward and invisible circumcision of the heart called the Circumcision of Christ Col. 2. 11. Because he only by his spirit can worke it Deut. 30. 6. II. Circumcision figures Christ as it was a signe 1. memorative of the Covenant of God made with Abraham and his seed Gen. 17. 11. which mercifull Covenant was founded in Christ Jesus out of whom God never contracts Covenant with any man He onely slayes hatred and makes God and man to walke together as friends 2. figurative or representative foreshewing 1. that the Messiah should bee borne of Abrahams seed and not of the uncircumcised nations who being to be
a folid wall on both sides which are naturally fluid and seeing nothing is so hardly contained within bounds as liquid waters it was exceeding miraculous And that the bottome of the sea should on the suddaine become firme and dry ground Exod. 14. 22 and even as an high way was not the least of these miracles 4. That the same sea at the same time should be both calme and tempestuous For the mighty winds and tempests were so strong against the Aegyptians that it brake their Chariot wheeles and they could hardly moove or stirre against it yet all the same time it was a peaceable calme to Israel who were very neere them 5. The time of the standing of the waters on so vast an heape whereon learned men agree not any way concluded is most miraculous Some thinke as Chytraeus that for so many thousands yea hundred thousands of men women and children to walke a soft pace and to drive their cattell so many miles must needs take them foure or five dayes time and then the waters to stand so long was admirable Others thinke they went through in one night for the text mentioneth but one night and then was it no lesse miraculous to convey so much people and cattell so much way in so small time 6. That the same Sea at the same time should be both a gulfe and devourer and yet a saver from devourers That the same sea at the same time should both retire back yet return to its course for the waters returned upon the Aegyptians on the one side of the sea when Israel was not fully over on the other as appeareth by comparing ver 26. with ver 29. that the same sea at the same time should moove stand with such judgment and distinction as not one Aegyptian was saved ver 28. not one Israelite drowned ver 30. II. Now consider this great worke of God as a signification and type of Christ which it must needs be as it is a Sacrament which we must consider both in the constitution and in the consequents or effects of it in all directly poynting us to Jesus Christ hereby typified In the first to the Cor. 10. 2 the Apostle saith that all the Fathers were baptized in the sea whence I gather three conclusions I. Conclusion That this was a Sacrament figuring our baptisme and that all necessary institutions of a Sacrament concurre in it As 1. the author was God the Institutor both of the Covenant and seales Exod. 14. 30. 2. the Minister was Moses ver 31. 3. the Covenant sealed was Gods promise and word for their deliverance ver 15. 4. the signe of the Covenant was Moses stretching of his hand both for the deviding of the sea ver 16 and the returning of it againe ver 27. 5. the thing signified was salvation by the Messiah and all spirituall and eternall benefits and deliverances procured by him sealed up in this miracle 6. the faith of the Israelites was the same hand with ours to receive the same benefits and things signified ver 31. they beleeved God Heb. 11. 29. by faith they passed through the red sea c II. Conclusion There was not one of these actions in this temporall deliverance but it signified and sealed such actions to the beleeving Israelites as both confirmed their faith in the Covenant and set forward their salvation merited by the Messiah and so still led them to Christ As in these examples 1. God in leading his people to Canaan made them a safe way through the sea signifying to their faith that God offered them Jesus Christ the promised Messiah through the red sea of whose death and passion they should find a sure and safe way to passe them through a full sea of troubles to the true celestiall Canaan and by him as by a firme way to walke forward to eternall life 2. When they saw the same Jehovah to divide the sea into his division Iunius calleth them cuttings off and to drive away the raging waters from overflowing them this action signified to their faith that the son of God by his merit and mediation would carry them through all difficulties and dangers as deepe as the bottome of the sea unto eternall rest and so rebuke the seas of their sorrows and drive back the raging waves of terrors and temptations that threaten their destruction that they shall safely and happily passe through the sea as it were on dry land 3. When they saw Jehovah the Sonne of God present with them in the voyage and that he made the sea returne to his force againe both to save themselves and to overthrow the Aegyptians It signified to their faith the action of Christ freeing his elect from all spirituall forces and armies pursuing them as also by a mighty overthrow swallowing up and devouring in the bottomlesse sea of his wrath all those that come out and stand against them III. Conclusion There is no Evangelicall blessing by Christ sealed to us by baptisme which was not signified and sealed to them in the Red sea So as Christ was as truely represented to them as to us though not so cleerely and the truth and substance of his merits exhibited to them as to us onely in a manner more obscure and clouded As in examples 1. If the waters of Baptisme seal up to beleevers that the blood of Christ alone saveth and defendeth the people of God from eternall death and damnation What could be more plainely signified by the waters of the Red sea saving Israel from present death and destruction 2. Baptisme signifieth to us that by the blood of Christ in which Red sea all beleevers must be baptised there is dying and a buriall unto sinne and a rising unto newnesse of life What could be more plainely signified by the Baptisme of the fathers in the Red sea who were after a sort buried in the waters but after raised to the shoare and restored to land and life 3. By the benefit of Baptisme in which the Red sea of Christs blood is truely applyed our old man and flesh is truely mortified buried and destroyed but the new man is quickned and repaired and now new motions desires affections are stirred up and preserved in the hearts of beleevers what could be more expresly signified to the Fathers by the overthrow of Pharaoh and his hoste in the Red sea and the escape of the Israelites safe and sound 4. When they did see themselves by the benefit of the Red sea freed from Pharaohs servitude how easily might they gather that by the blood of Christ every beleever of Jewes and Gentiles are freed from the slavery of hellish Pharaoh and all his Armies of sinnes and corruptions And when they did see how the Aegyptians once dead and slaine could hurt them no more how could they but gather that all the armies of sinne once remitted and buried in the death of Christ can no more rise up to condemnation then a drowned
not by touching but by beleeving More plainely in this comparison As a jewel included in a ring enricheth a man or healeth him it is not the ring doth it but the jewell and yet none have the jewell without the ring So Jesus Christ is the onely jewell and antidote aginst the deadly poison of sinne This jewell is included in the ring of faith Now it is apparently Christ the jewell that justifieth enricheth cureth but wee cannot have him without the ring of faith which includeth him So as faith saveth and justifieth us onely as a meanes suppose the hand of the soule to convey Christ to us for justification which no other grace can doe So not faith but Christ applied by faith that saveth and cureth us 3. As no Israelite could bee cured but by his owne sight of the Serpent and no man could bee cured by another mans looking or seeing it So must every just man live by his owne faith Hab. 2. 4. No man can be saved by anothers faith or the faith of the Church but by his owne speciall faith beleeving in particular upon assured grounds the remission of his owne sinnes II. By what marks may I know that I have looked on this brazen serpent for cure Answ. By foure marks 1. If thine eye have beene rightly affected which will appeare in foure particulars First if it be a discerning eye cleared to see in Jesus Christ two things the first his power the second his will to cure That hee is able to helpe being the mighty God and that hee is willing to cure being a compassionate Saviour who himselfe was stung to death that he might have compassion on them that are stung Heb. 2. 18. Secondly if it bee a mournefull eye Hee that had seene the Israelites running about the brazen serpent should have seene many a teare falling and heard many a deepe groane and pitifull complaints of their deadly paine and poison Hast thou come to Jesus Christ with sorow in thy heart with teares in thy eyes with lamentable groanes and complaints of thy misery by sinne this is to looke upon him for cure Zach. 12. 10. the members of the Church shall behold him and mourne as a man for his onely sonne Such lookers on him he looketh upon and easeth Matt. 11. 28. Come unto mee all that are weary and heavy laden and I will ease you Thirdly if it bee a wishing and craving eye for there is affection as well as vision in the eye As the lame man that lay in Solomons porch Act. 3. 5. wistly looked on Peter and Iohn expecting to receive something from them so no doubt did the Israelites on the Serpent And so must thou hold on waiting and expecting sound cure from Christ take no deniall till thou bee fully cured for so did the Canaanitish woman prevaile Fourthly if it be a faithfull stedfast eye a beleeving eye carries cure from Christ. Christ was wont to aske some of his patients that came for cure if they did beleeve he could helpe and in the cure According to thy faith bee it unto thee and after the cure goe thy way thy faith hath made thee whole and much more works hee the cure of soules by meanes of the parties faith and not without it 2. If the sting were gone and the poison of the serpent abated this was an infallible signe that the Israelite was cured Consider if the power and rage of sinne be removed the guilt of it gone by justification if the poyson and staine of it bee abated and daily abolished now art thou in the way of cure But if the poison remaine that sinne lives in thee prevailes and raignes in thee and commands thee as formerly thou hast not yet looked on the serpent for cure Justification and sanctification are inseparable 3. A ceasing of paine and ease and comfort restored which when the Israelite felt it was a signe he was cured So if after sense of paine and griefe of spirit thou hast received sound peace of conscience joy of the holy Ghost and comfort of a good estate in Christ that thou art able upon good grounds to challenge thy righteousnesse in Christ and maintaine thy selfe stedfastly assured and cheared in Gods mercie and the goodnesse of an excusing conscience thou hast now looked upon Christ and Christ upon thee for perfect cure 4. When the sting with the paine was gone the Israelite could goe as strongly and chearefully about his businesse as ever before he had new life new strength new motions by which he might be sure he had looked upon the serpent So if thou canst find so happy a change in thy soule as new life new motions new actions new affections and in a word the whole renewed nature all these are the fruits and effects of thy faith and faithfull beholding of Christ and of his looking upon thee Of this new obedience and renewed strength of a Christian having lately spoken I passe it over more briefly III. Motives to stirre us up to this looking upon our Serpent are 1. Nothing else can cure us but Christ. The Israelits had gold silver Manna from heaven water out of the Rock yea the Arke the Oracle but none of all these can helpe them onely the Serpent must cure them no sight else can cure Thou mayest see gold silver lands friends playes pleasures nay couldst thou see heaven it selfe without Christ there were no helpe or cure in it In respect of this sight the Apostle counted all things losse and dung and desired to see and know nothing but Jesus Christ and him crucified and lifted on the wood 2. No not Christ himselfe can cure without this looking and faithfull beholding him as the brazen serpent not looked on healed not The want of the eye or sight disabled the Israelites from cure though the serpent were by them so the want of faith disableth God after a sort and Christ himselfe from doing a man any good Mark 6. Christ could doe no great cure in Capernaum because of their unbeliefe Neither can any ordinance of God doe him good that wants faith no more then this serpent ordained by God could doe a blind Israelite good If wee should send a man to the word it must be a word of faith must doe him good that is not onely because it is a begetter of faith but because it must be mingled with faith else it proves unprofitable Heb. 4. 2. If to the Sacraments if hee bring not faith they are not to him the seales of faith but as seales set to blanks If to prayer it must be a prayer of faith that is availeable Iam. 5 15. If to good works and good life it must be a life of faith led by faith for the just must live by his faith If to the Church of God hee must bee of the houshold of faith else he shall be but as Iudas among the Disciples Faith must be every where diffused to walk by faith
Wounds of sin compared to deadly poison in foure things 327 Come for counsell to spirituall Physitians 327 who reproved 328 Confesse speciall sinnes and goe wholly out of thy selfe and all other 329 Look only unto Christ and that two wayes 331 How this looking cures us by faith and how by faith 332 Markes of one cured by looking to Christ. 333 Foure qualities of the eye that looks to him 334 Motives to look upto our Serpent 335 Vse of comfort in five particulars 337 In this Treatise are two things 1 The Introduction chap. 1. where 1 Propositions concerning the Church of God 2 Reasons of the ancient Ceremonies 2 The Treatis it selfe 6. 2. where 1 Christ is figured in holy persons 1 Singular eleven cap. 2 -12 2 Rankes and orders of men separated and sanctified 1 By birth the First-borne c. 13. 2 By office the Priests c. 14 Deputation Execution 3 By vow the Nazarits c. 15 4 By ceremonie Cleane persons c. 16. 2 He is figured in holy things c. 17. 1 Ordinary Sacraments 1 Circumcision c. 18 2 Passeover c. 19 2. Extraordinary answerable to 1 Circumcision Baptism 2 1 Pillar of Cloud Fire c. 20 2 Red Sea c. 21. 2 Passouer and Lords Supper 2. 1 Manna frō heavē c. 22. 2 Water out of the Rock c. 23. Adde hereunto the Brazen Serpent c. 24. CHRIST REVEALED IOHN 14. 6. I am the Truth CHAP. I. HAving formerly delivered that Christ is Truth as opposed to falsehood we are now to shew that he is Truth as opposed to the shadows and figures of the old Law In the entrance into which Treatise we must premise some Propositions 1. That the Lord decreed to have alwayes a Church upon the face of the earth for the upholding of which hee upholds the world For 1. Hee will have his name confessed and praised as well in earth as in heaven 2. Hee will maintaine his publike worship by it to distinguish heathenish Idolaters from true Worshippers 3. To prepare true beleevers in this Church militant to that Church triumphant and to set and polish them as living stones in this mount of the Church for that heavenly mountaine and temple II. For the effecting of his purpose he hath decreed that the doctrine of salvation by Iesus Christ should bee founded out in the Church together with the doctrine of the Law that partly the right way of his worshipp and partly the way of salvation might be made knowen and opened to beleevers III. By the Gospel the Lord hath revealed the Covenant of grace which is in substance but one as God is but one and Christ is but one who is the substance of it As there is but one hope of one eternall life the end of the Covenant and one faith which is the meane to leade to that end Ephes. 4. 5. IV. Christ and his doctrine and Covenant being the same yesterday and to day and for ever Heb. 13. 8. for substance altereth and differeth onely in the forme and manner of dispensation according to which it is diuersly propounded in the old Testament and New In the former propounded as of the Messiah to come from Adam unto his Incarnation In the latter as of the Saviour already come and so embraced in the Church from his first comming to his second comming againe V. So long as Christ was to come it pleased God to traine his Church by an heape of Ceremonies rites figures and shadows to strengthen their faith in the expectation of him Of which multitude of Ceremonies if more speciall reasons be demanded These may be given I. The nonage and infancie of that Church which was not capable of such high mysteries but was to bee taught by their eyes as well as their eares And therefore it pleased God to put the ancient Church even newly out of the cradle under Tutors Gal. 4. 2. and appointed diverse types and ceremonies as rudiments and introductions verse 3. fitted to the grosse and weake sences of that Church which was to be brought on by little and little through such shadows and figures to the true Image and thing signified who in our Text calleth himselfe truth in opposition to all those shadowes Object But the weaker and duller they were the more neede had they of cleare instruction and God could have revealed Christ as clearely to them as to us Sol. But as the Lord had observed this method in creating the world hee would have darknesse goe before light and in upholding the world hee would have dawning goe before cleare day So in the framing and upholding the Church hee would have Christ exhibited to the Fathers as to the Wise men in swadling clouts which hid his glory He respected them as children he erected for them in Iewry a little free-schoole set up in a corner of the world hee appointed the Law of Moses as a Primer or A. B. C. in which Christ was to be shadowed in darke and obscure maner he would that Christ should come to his brethren as Ioseph to his who first obscured himself to them and afterward made himselfe better knowen One compares it to Noahs 1. Opening the window of the Arke 2. Removing the covering 3. Stepping forth himselfe II. Therein the wisedome of God provided for the further advancement of Christ and his Gospel which compared with the Law must bee manifested in great brightnesse and glory Christ the Sonne must come in more glory then Moses the servant Hence Ioh. 1. 17. The Law was given by Moses but grace and truth came by Iesus Christ The Gospel is called grace not because under the Law the same grace was not preached but comparatively that was scarse grace to this which is more full more manifest as the light in the dawning is scarse light in comparison of light at noone-day There was grace but here is more grace 1. In manifestation The light of the Sunne is seven-fold and like the light of seven dayes as was prophesied Isai. 30. 26. 2. In impletion and accomplishment of that which was but a promise of grace in comparison Act. 13. 32. 3. In application and apprehension by beleevers in all Countries not onely in Iudea 4. In the groweth and perfection of faith and grace in the hearts of ordinary beleevers above them Hence Heb. 10. 1. the Law had but a shadow of good things to come and not the Image and truth it selfe that is It had a rude and darke delineation of good things to come as a draught made by a painter with a coale but the Gospel exhibits the picture it selfe in the flourish and beauty that is the truth and being of it Hence also Paul to the Col. 2. 17. speaking of observances of the Ceremoniall Law saith they were but shadowes of things to come but the body is Christ. Whence hee would have us conceive 1. That as the body is the cause of the shadow and the cause more excellent then the thing
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