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
is the scope of the Apostle in describing Melchizedeks Priesthood so largely For the Leviticall Priests were homagers to this yea to the shadow of it in Melchizedek while they were in Abrahams loynes 1. They were men onely of men Christ the Sonne of God true God and man 2. They were sinfull men and must offer first for themselves and then for others Heb. 5. 3. But Christ was sinlesse he needed not offer for his owne sinnes Heb. 7. 26. 27. 3. For their office they were but ministers of holy things and of salvation propounded in them Christ because of this order was author of salvation to all that obey him Heb. 5. 9. 10. 4. They were many and all ministers of a temporary covenant but he is but one who hath obtained a more excellent office in that he is Mediator of a better testament established upon better promises Heb. 8. 6. For the promises of the covenant of grace are more excellent then those of the Legall covenant 5. They offered often and the repetition of sacrifices argued their invalidity and imperfection but he offered but once and needed not do it daily Heb. 7. 27. which argued the perfection Heb. 9. 28. 6. They offered the blood of beasts which could not expiate sinne nor wash the conscience of the sinner farther then purifying the flesh but he not with blood of bulls and goats but with his owne blood entred once into the holy place having obtained an eternall redemption Heb. 9. 12. and this blood purgeth the conscience from dead works verse 14. 7. They served in an earthly fading Sanctuary made with hands and entred into an holy place which perished and fayled according to that elementary and temporary worship but he is minister of the true Sanctuary and Tabernacle which the Lord pitcht and not man Heb. 8. 2. this tabernacle is his owne blessed body in which he performed all his service called chap. 9. 11. a great and more perfect Tabernacle not made with hands and vers 24. is now entred not into holy places made with hands but into the very Heaven to appeare in the sight of God for us 8. They all ceased dyed one succeeded another as mutable was their whole service which also ceased and deceased and gave place to the truth of it when the fulnesse of time came but this true Melchizedek being without beginning or end of daies hath an eternall Priesthood Heb. 7. 24. and therefore neither hath nor needeth any successor in earth Whence every repetition of his sacrifice bloodily or unbloodily in the Masse is an high and hatefull blasphemy a denyall of Christs person to be above the person of Melchizedek and of his sacrifice to be above Aarons or that it was offered by the eternall spirit of his Deity VI. The excellency of the person shewes the greatnesse of the Sacrifice the greatnesse of the sacrifice the greatnesse of the sinne Melchizedek because he was but likened to the Sonne of God Heb. 7. 3. could not offer a Sacrifice to take away sinne he must be the Sonne of God indeed and God himselfe that must doe that The least sinne which wee account so light could never be expiated but by the blood of him that is God as well as man All created strength cannot stand under the burthen of the least sinne Therefore in the worthinesse of this person see the unworthinesse of thy sinne to hate and abhorre it and thy selfe in dust and ashes for it An haynous and execrable offence were that which nothing could take away but the death of the Prince CHAP. V. 4. Isaac a type of Christ. I. IN his birth Isaac the sone of Abraham the father of the faithfull a promised seed long before he was borne in whom all the nations of the earth should be blessed Yea so strange was his birth as that he was not to be borne by the strength of nature but of Sarahs dead womb when it was not with her as with other women insomuch as when the Angell foretold it to her she thought it impossible Gen. 18. 12. So Christ the sonne of Abraham commonly so called The onely Sonne of God by nature who is the father of all the faithfull who are taught to say Our father c. The onely true promised seed long before prophecied of and expected of beleevers before his manifestation about foure thousand yeares Borne and incarnate not by the strength of nature but by the power of the holy Ghost after an unconceivable manner so as when the Angell told his mother Mary of his miraculous manner of birth she thought it impossible and said How can this be Luk. 1. 34. And in him onely the whole spirituall seed of Abraham all Gods people of Jewes and Gentiles were blessed Psa. 72. 17. the Nations shall blesse him and be blessed in him Which Prophecy cannot be understood of Salomon for scarce his owne nation was blessed in him who by his sinne lost tenne tribes of twelve from his owne sonne and verse 5. they shall feare him so long as the Sunne and Moone endure from one generation to another vers 11. all Kings shall worship him and serve him and vers 17. his name shall be for ever all these are true in Christ onely Thus as Isaac was founder of a mighty state so Christ of all the Church of God in all nations onely blessed in him As Isaac was his fathers heire So Christ heire of all things Isaac hath goods onely II. In his suffering 1. Isaac was circumcised the eighth day so was Christ. Luk. 2. 2. Isaac in his infancy was persecuted by Ishmael Gal. 4. 29 So Christ by Herod Mat. 2. 3. Isaac carryed the wood of the burnt offering upon his shoulders even to mount Moriah Gen. 22. 6 So Christ carryed the Crosse on which he was to be nayled even to Golgotha 4. Isaac was led away as a Lamb to the slaughter So Christ was led away Ioh 19. 16. to death 5. Isaac without reply submitted himself to his father even to the death suffered himselfe to be bound on the wood and yeelds himselfe a burnt offering unto the Lord Even so Christ without reply was obedient unto his father unto the death and was content to be bound not as Isaac for himselfe alone but for us and them and laid downe his life a whole burt offering and a ransome for many Ioh. 16. 28. Thus were both Lamb-like sufferers both beare their Crosse both without reply led away both bound and fastened on the wood both willingly obedient to the death III. In his offering 1. Both sonnes onely sons innocent beloved of their fathers Abraham did al at Gods Commandement and lifted up his hand So Christ by the determinate counsell of God was delivered by wicked hands Abraham offers his Sonne freely God more freely offers his sonne out of his bosome 2. Abraham by Gods commission riseth early in the morning to sacrifice his sonne and Isaac riseth as early to obey his
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
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
Both doe all about their Arkes at Gods commandement For as the Lord did not hide from Noah his decree Gen. 6. 13 So he communicated his whole will and counsell to his Sonne concerning the salvation of the Church Ioh. 8. 26. 2. As Noah takes many trees at Gods commandement and strongly closeth them together and pitcheth them within and without against the waters So doth Christ make choice of trees of righteousnesse the planting of the Lord and compacts them together by the bond of the Spirit glewes and fastens them together by the glew of Christian love and pitcheth them within and without fortifies and strengthens them against the waters of affliction temptation persecution that none shall drowne or overwhelme them 3. As Noah prepared divers roomes in the Arke for divers creatures So Christ in his Arke appoints divers places and functions for beleevers here and prepares in his Fathers house many mansions for them hereafter Ioh. 14. 2. And as Noah receives into the Arke cleane and uncleane creatures and persons a Sem and a Cham So the Lord Christ into his militant Church all sorts of Nations sexes persons conditions Jewes Gentiles men women noble ignoble beleevers and unbeleevers hypocrites and sound Christians On this floore is wheat and chaffe 4. As Noah made a window into his Arke to give light to the creatures within So Christ by the Gospel preached in the Church enlighteneth the mindes of those that are within without which light let in they should sit in everlasting darkenesse 5. As Noah by the same direction makes a doore to enter into the Arke and but one doore for so very great a building So there is but one doore to the great building of the Church dispersed farre and wide and this is Christ himselfe Ioh. 10. 7 9. 6. As Noah the Master of the Arke enters into it and receaves and saves all that enter in with him for which purpose hee is contented to bee tossed up and downe by those most raging waters and had no more freedome from feare and danger then others in the Arke So Christ the Master of his Church to save his Church himselfe enters into it and is admitted into it by the waters of Baptisme and was contented for the saving of others to bee tossed with waves and billowes of affliction ignominy shame sinne curse yea the torments of hell That his Church might be in safety with him he will bee in danger with her and every way to helpe her will bee every way like her in all things sinne excepted V. Both of them were repayrers of the world From Noah descended all the inhabitants of the earth from Christ all the inhabitants of heaven The world againe was re-peopled and replenished by Noahs posterity the Church and every member is Christs posterity Both of them were preservers and providers for all sorts of Creatures But Noah as a steward Christ as Lord and owner of them Noah for a few Christ for all Noah for a yeare and a little more Christ perpetually To both of them the creatures came in and were obedient to them Though never so fierce and savage out of the Arke yet in the Arke they were mild and tame So to Christ the windes seas divels obey and if Lyons and Cockatrices come into the Arke and Church they become as Lambs and little children putting off all fiercenesse Isa. 11. 6. VI. Both of them offered a sacrifice of rest and sweet savour to the Lord Noah Gen. 8. 21. As men are delighted with sweet savours so was Noahs sacrifice pleasing to God But his was a sacrifice but of testification witnessing his faith and thankfulnesse The sacrifice of Christ was a perfect satisfaction in which he offered not the bodies of cleane beasts as Noah but his owne body as a Lamb without spot not upon an Altar built by Noahs hand but upon the Altar of his Deity not ascending to heaven by ordinary fire but offered through his eternall spirit compard to fire Heb. 9. 14. And therefore must fully satifie his Fathers justice appease his wrath and be most acceptable in it selfe and must bring Noahs and all other sacrifices into acceptance And from hence it was that with both of them God did make a covenant of grace for their posterities that he would never breake out in such wrath against them confirming the same unto the posterity of Adam by the signe of the Raynebow and to the posterity of Christ by the Sacrament of Baptisme and the Lords Supper VII Both of them sent a Dove out of the Arke Noah when the waters asswaged and much of his feare and daunger was past sends out the Dove who brought an Olive branch a signe of joy comfort and abating of the waters So Christ Jesus his sufferings and labours being ended sent his Spirit forth which had lighted as a Dove on him and brings joy and peace and comfort into the hearts of all beleevers bringing in a testimony that Gods wrath is appeased the waters are diminished his love and favour returned which is better then life Now to application I. In the type and truth learne If all the world about us be given to wickednesse and wee be cast into never so wicked an age then to labour to shine in the middest of a naughty generation Phil. 2. 15. It is a singular praise to be a Lot in Sodom and in a corrupt age to bee unlike sinners For light to shine and shew it selfe in darkenesse is beautifull and glorious Let your light so shine before men that they may see your good works and glorifie your father which is in heaven To shew our selves sonnes of God and children of light among enemies of God and light is a singular honour Noah fashioned not himselfe to those corrupt times nor Christ to the evill behaviour of that age Never had Christians more need among so many wicked fashions to be exhorted not to fashion themselves to the world If a Preacher hold on a preacher of righteousnesse in singlenesse and sincerity of heart not fashioning himselfe to the present temporizers and men-pleasers Let all the world scorne oppose traduce him If a private man hold forth the word of life and in blamelesse and pure conversation walke in a way which leadeth against the streame and common current of the corrupt age Both the one and the other have here the type and the truth Noah and Christ presidents for the like actions precedents in the same way II. In them both learne That these are the dayes in which we must expect our Lord to judgement As it was in the dayes of Noah c So shall the comming of the Sonne of man bee As those sinnes in Noahs time brought the deluge of water the same sinnes now reigning shall bring and hasten the destruction by fire prophecyed 2. Pet. 3. The sinnes are these 1. The sonnes of God marry with the daughters of men that is the godly with the
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
bee troden under foot signifying the preciousnesse of the blood of Christ 1. in respect of God 2. of Christ 3. of the Church For 1. God the Father highly prizeth this blood and saves it in a golden vessell that it may be ever before him and that the streames of it may pacifie his displeasure and confirme the Covenant of grace with his Church Whence it is called the blood of the Covenant Heb. 9. 18 2. It was precious in regard of Jesus Christ seeing every drop of it was the blood not of an innocent man onely but of one that was God as well as man Act. 20. 28. God with his owne blood purchased the Church and therefore it was a blood of infinite vertue and infinite merit 3. Every true member of the Church doth most highly esteeme it as the most precious thing in all the world and with great care and reverence receives it into the vessell of precious and saving faith and there keepes it safely as men doe their most precious commodities 2. The blood of the lamb must be sprinkled upon the lintell and side posts of the doores of the Israelites vers 22. 1. In that it must be sprinkled it signified that the blood of Christ must be applied unto us for our righteousnesse stands not in the shedding of Christs blood but in sprinkling and application of Christs blood shed and sprinkled upon our soules and consciences to purge them from dead works 2. It must be sprinkled upon the posts and doores so as the Israelites could neither go out of doores nor in but they must see on all sides the blood of the lamb signifying that they and wee should both at home and abroad going forth and comming in and on all occasions have the passion of Jesus Christ before our eyes in the holy meditation and deep contemplation of it 3. It was not enough for the Jew that the lamb was slaine and the blood shed within the house but it must be sprinkled without doores that every man might see it and signifyed that if Christ blood and the merit of it be shed in the houses of our hearts for justification and righteousnesse the sprinkling of it will appeare and bee seene without in holy life and practise of sanctification 3. This blood of the lamb must not bee sprinkled with the bare hands but with a bunch of hyssope dipt in the blood vers 22 which signified that every one which puts forth his hand is not sprinkled with Christs blood unlesse he have provided this bunch of hyssope Hyssope is faith and faith resembles this herbe in foure things 1. It is a ground herbe low and weake so faith in it selfe and in us is weake fraile feeble and of most despised Neither hath every man that hath hyssope in his garden this bunch of hyssope in his heart 2. Rooting in a rocke for so it used among the Jews whence some thought it to bee Pellitory of the wall Faith roots it selfe upon the rocke Jesus Christ and cannot grow or prosper in any other soile Other hyssope roots in earth this in heaven 3. It is an herbe cleansing and curing Faith onely is an herbe of soveraigne vertue both to purifie the heart Act. 15. 9 and to heale all the wounds of conscience Act. 16. 31. the Gaoler wounded and pricked in heart must beleeve in the Lord Iesus Christ and bee saved Our Lord himselfe was wont to say to distressed persons According to thy faith bee it to thee 4. It was fitter then other herbes for the receiving and sprinkling of liquor so faith although a low and weake plant is onely fit to receive the precious liquor of the blood of Christ. Onely faith draws vertue from Christ as in the poore woman that stood behind Christ Marke 5. 34. And the want of this bunch of hyssope disables Christ from doing thee any good Christ could doe nothing in Capernaum for their unbelief I. Note hence how wee are to prize and magnifie the blood of Christ. For if the shadow of this precious blood must be so preserved so carefully saved in a costly vessell how much more ought the blood it selfe Quest. How may I prize the blood of Christ Answ. 1 Consider with the dignity of the person the infinite value of it That it is able to purchase the whole Church of God Act. 20. 28. which a thousand worlds of wealth could not doe No wealth in heaven or earth besides this can redeeme one soule And therefore the Apostle 1. Pet. 1. 19. sets this precious blood against all corruptible things as gold and silver and things so much set by amongst men 2. Consider the precious things which it procures us both in earth and in heaven 1. Here below it procures us foure things 1. Reconciliation and peace with God Rom. 3. 25. and Ephes. 2. 13. wee which were farre off are made neere by the blood of Christ. 2. A sweet tranquillity of mind and peace of conscience which all worldly treasure cannot purchase because now wee are within the Covenant of God living in his love which is better then life and in this love is no lacke but an abundant supply of all needfull things All which Covenant of grace is made and ratified by this blood therefore called the blood of the Covenant Heb. 9. 3. Victory against all the malignity of our spirituall enemies even the greatest Satan himselfe who is overcome by the blood of the lamb Revel 12. 11. 4. Immunity and safety from all the judgements and dangers threatned against our sinnes else had we died without mercy for despising Moses law Heb. 10. 28. For if there were such force in the blood of the type that by the effusion of it the Israelites lay safe and untouched of the revenging Angel Heb. 11. 28 much more in this blood of Jesus Christ to cover beleevers in his Name from the hand of Gods revenge due to our transgressions 2. This precious blood now in heaven procures us the most needfull and excellent good things above all that wee can imagine Especially two wayes 1. By opening heaven for our prayers for this blood pleads for us now in heaven and speaks better things for us then the blood of Abel Heb. 12. 24. That called for vengeante against the sinner this intreateth for daily grace for daily sinnes and procures daily mercies for daily supplies 2. As to our prayers so this blood openeth heaven to our persons This blood onely rents the vaile asunder and makes a way into the holy of holies and gives entrance into the kingdome of heaven Heb. 10. 19. by the blood of Jesus we are bold to enter into the holy place This blood is the onely key that unlocks heaven for else the Lord dwells in light which no flesh can have accesse to 1 Tim. 6. 16. namely without Christ and the shedding of his blood II. Is the blood of Christ so precious