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
shape and figure every moment 3. The motion other clouds are mooved by the winde this mooved it selfe yea though the windes mooved most strongly it stood still Besides that the motion of it was certaine and imitable so as they might follow it but so was it never in any other cloud 4. It had contrary properties of light and of darkenesse being a Pillar of cloud and fire 5. In durance For one cloud to continue firme and stable for forty yeares long must needs bee miraculous whereas nothing is sooner dispersed then ordinary clouds by winde and weather In all which regards it is called the Cloud of the Lord Numb 14. 14. Not that all clouds are not his but because this was so after a speciall and extraordinary manner 3. Quest. What was the use of this cloudy Pillar Answ. Threefold the first in respect of God the second in respect of the Israelites the third in respect of their enemies Numb 14. 14. I. In respect of God It was a signe and symbole of the presence of God and Christ. For God often pleased to manifest his presence by the clouds As when he sets his bowe in the cloud a signe of his favour God in a cloud appeared to Moses Exod. 19. 9. God appeared in the cloud upon the Oracle Lev. 16. 2. So Christ in the Mount was transfigured in a bright cloud In his ascending he was taken out of their sight in a cloud And in his comming againe to judgement hee shall appeare in the Clouds to judge the quick and dead 2. In respect of the Israelites 1. to shew and direct them the way as a faithfull and constant guide through the wildernesse for when it mooved they must moove when it stood they must stand Psa. 78. 14 in the day he led them with a cloud and all the night with a light of fire which seemes the chiefe use of it Exod. 13. 21. 2. to shine and lighten them in the way so as they might goe by night as well as by day so in Psa. 78. 14. he led them all night long with a light of fire noted also Exod. 13. 21 3. to coole and comfort them as a shadow from the parching heat of the Sunne Psa. 105. 39 He spread the cloud as a covering or canopy over them To which the Prophet Isa. 4. 5. alluding cals it a covering cloud which shadow was no small comfort in that hot countrey in that dry and parched desert they still lying and living abroad in it 4. as a shield to defend them against their enemies for the cloud came betweene the host of Israel and the host of the Aegyptians to seperate betweene them And therefore it is called Numb 9. 19. the watch of the Lord actively watching over their safety passively which they carefully watched and attended 3. In respect of enemies It was darkenesse to the Aegyptians Exod. 14. 20. For the Lord used two of his creatures against the Aegyptians especially water and the cloud as meanes of execution of his justice upon his enemies As the clouds and fire shal be serviceable for the execution of his last and generall judgement at Christs second appearing IV. Quest. Wherein was this cloudy pillar a type of Christ Answ. In five respects 1. as a Pillar 2. of cloud 3. of fire 4. of cloud and fire 5. in the use of it I. As a Pillar it signified Christ who as a Pillar is firme stable straight strong and as a Pillar able to support his Church and to beare up all the living stones layd on this foundation II. As a Pillar of cloud 1. as the cloud naturally engendreth fruitfull raines and showers so Christ properly by the influence and raine of grace makes the field of the Church fresh fruitfull flourishing 2. as the cloud mitigates the heat of the Sunne so Jesus Christ quencheth and allayeth the parching heat of his Fathers wrath and is the covering of his Church in this dry and parched wildernes So as when the soule of a man is dryed up and fainteth within him through heat of his sinne then hee refresheth it with the sweet and comfortable doctrine of the Gospell as with a sweet raine the distressed conscience He it is that speaketh a word to the weary in due season 3. as the cloud covered Israel from the Aegyptians fury so Jesus Christ defends his Church 1. from the fiery darts and assaults of Satans temptations 2. from the furious rage of our owne lusts and inflammation of sinne 3. shelters it from the heat of the Sun of persecution and from all bodily â—oes that they cannot doe what they will but what he permits III. Christ was signified by the fiery part of the Pillar For 1. as fire hath a quickning heat in it so hath Jesus Christ who is the life of the world but especially of his Church and elect 2. as fire hath light so Christ is the true light of the world whom whosoever beleeveth he needs no other light nor knowledg to salvation no more then Israel needed any light in the night but this All Gods people walke by this fiery Pillar and by no other 3. as fire purgeth and purifieth metals from drosse so doth Iesus Christ purge his people from all their sinnes partly by the fire of his spirit within Mat. 3. 11. and perfectly by his blood which cleanseth from all sinne 1. Ioh. 1. 7. IV. As a pillar both of fire and cloud it signified Christ in his 1. person 2. actions 1. In his person Being a Pillar both of fire and cloud it was both light and darknesse signifying Christ Jesus God and man both shining in the brightnesse of the glory of his deity and at the same time clouded veiled darkned and obscured in a base and despicable humanity in which to the blinde world was no forme nor beauty Isa. 53. 2. And as both fire and cloud make but one pillar so God and man one Christ. 2. In his actions For 1. As the Pillar of fire and cloud Christ both enlightens the Israel of God to salvation and is darknes at the same time to all Egyptians that is a stumbling block and stone of offence to unbeleevers 2. As the same pillar Christ both openeth the way of the red sea to beleevers giving the grace of Baptisme through the red sea of his blood as also justly shutteth obstinate sinners from grace and favour the meanes of which being offered unto them they wilfully tread under foot turning all the grace of Christ to their deeper damnation 3. As the same Pillar of cloud and fire Christ is the guide of all the Israel of God whom wee must follow in all our journey through our wildernesse both in the rules of his holy doctrine and also of his blessed example Therefore himselfe saith Mat. 11. 29. follow me as they were to follow that cloud for that was but a Type of this leading us to our Canaan 4. as that same Pillar of cloud and fire
and a thousand such To what end name I these follies but by Popish and wicked superstition to condemne our heavinesse in Gods Commandements They must shut their eyes of reason and discretion to obey their Superiours Wee must dispute all in our obedience which ought to bee absolute Their wicked commandements must not bee laid in any scaâ—es to bee weighed Wee will weigh all Gods Commandements in our owne false ballances and so they become too light and unworthy of obedience 4. There is not the most hereticall doctrine or opinion that ever was that found not Patronage and protection in the corrupt reason of man Not to speak of damnable Arrians or Nestorians or mad Manichees come to the heresie that now reignes and see the truth hereof in it Quest. Why hath the leaven of Popery spread and sowred the whole lumpe of the Christian world and enlarged and fixed it selfe in all Countries for so many hundreth yeares that even in Countries above a hundreth yeares reformed it gets ground and neither severe Lawes can master it nor time cast it out Answ. Surely because it is a devise of humane reason upholding humane reason and upheld by corrupt reason which first set it up See it in parts and in whole First for the parts 1. Seemes it not good reason to choose defend and stick unto our forefathers religion for so the old Idolaters thought Ier. 44. 17 they would still sacrifice to the Queene of heaven because their fathers did so But Paul would not consult with flesh and blood in matter of religion nor Abraham with human reason This their reason also is as absurd in true reason as if a sonne were bound to put out his eyes because his father was blind or never to enjoy liberty because his father was in prison or dyed in a dungeon 2. The doctrine of merit and justification by works runnes with nature as Luk. 18. 18. in the young Pharisee Master what good thing for faine would it finde some goodnes in it selfe to demerit God Whereas the second Commandement saith God shewes mercy to thousands in them that love him and keepe his Commandements The Lords prayer also teacheth us to pray for daily bread A likely thing that he can merit life eternall that cannot merit a crumme of bread 3. The Intercession of Saints and worshipping Images stands onely on the legs of humane reason against divine wisdome Carnall men would see their god and turne his glory into the similitude of a calfe or other creature And is it no reason we should have Mediators For why should every rude fellow thrust into the Kings presence and not first make way by some of his Court But divine wisdome saith there is but one Mediator and that we must come to the King by the Prince onely and it is high treason to come by any other 4. Carnall reason teacheth that every man is full of doubting and therefore no man can certainely beleeve the remission of sins or be assured of his owne salvation But divine reason teacheth us that this doubting destroyes not faith but exerciseth it and in our Creed we beleeve remission of sinnes and eternall life which is more then to beleeve in generall as devils doe Secondly for the whole doctrine and religion of Popery how plausible is it to the naturall man For 1. What easier faith then to beleeve as the Church doth no matter what without any knowledge or faith of their owne How at one blow cut they off all paynes in getting assurance holding or increasing of faith 2. What an easie principle is it that to be ignorant is to be devout and that it is vaine labour which is spent in the Scriptures as Hosius saith and that they are the bookes of Hereticks and they hereticks that read them What need we be at any paines to read study and meditate in the booke of God night and day as the Saints have done How was the holy Ghost deceived yea and holy men who have studied in Gods Law night and day 3. How pleasing is it to nature to deny it to bee so corrupt as it is to say it is but halfe dead and being a little helped can keepe the Law and come out of Gods debt whereas Eph. 2. 1. 5 what can a dead man doe but rot 4. How pleaseth it nature to offer release from sinne from hell from purgatory for money Who would not whore sweare prophane the Sabbath resist Magistracy riot c. if for a little money he may have licence What hypocrite would not give thousands of rammes yea the first borne of his body for the sinne of his soule Mic. 6. 7 5. Whereas the word laies a continuall care of keeping the heart and thoughts how doth that doctrine please nature that unlooseth it from this care that requires no paine to keepe the heart or to keepe out the first motions of sinne which they say is no sinne Which makes many sinnes veniall in their nature put away with a light sigh a knock on the brest or an Ave Mary that a man may lye in sport or officiously by equivocation that to steale a small thing is but a veniall sinne Salomon saith a foole makes a mock of sinne To conclude that must be a naturall and sensuall religion which any thing but Gods word sets up and holds up but this is neither set up nor held up by it for where Gods word comes downe goes Popery It could never abide the breath of Gods mouth which blasts and destroyes it 5. Where doctrine is truely taught and beleeved naturall reason rayseth strong ramparts against the practise of it For else why doe many Protestants walke after the lusts of their hearts as the Gentiles Eph. 2. 3 but because they captivate the Commandement to their owne reason and limit and confine the wisdome of God within the bounds of their owne carnall wisdome 1. Our Gentry have reason to say that the word in generall is the rule of good life but bring this rule close home unto them to reforme their fashions to leave their strange apparrell and painting their vaine discourses their idle complements their gaming their service of pleasure and unfruitfull spending of their time Oh now they have reason to scorne and chafe against the rule and him that holds it before them What reason he should be so strict lesse reason they should be as strict as he They know how to put on their clothes how to behave themselves every where and are wiser then to follow such rules as would make them as despised as himselfe is Alas that the wisdome of God shall be a rule onely for our judgements but reason must guide our practise 2. Ordinary hearers thinke they have reason to professe religion so farre as they may thrive by it and prosper in the world whose godlinesse is gaine To trust God so farre as they see him in some sort else not To favour religion and