is the same in both and the faith of believers the same in substance onely differing in the manner of exhibition and publication A man that superficially looks over the books of Moses and sees so great an heape of ceremonies and ordinances would wonder what the Lord meant to enjoyne so many and as reason would judge so needlesse institutions to his own people of which they can make nothing by cursory scarce by considerate reading and hence whereas the Jews were so superstitiously observant of the books 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 book 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 appear 1. How truely our Saviour affirmeth Joh. 5. 46. that Moses wrote of him partly by promises and prophecies and partly describing him in figures and shadowes so as had the Jewes believed Moses they had also believed in him but rejecting Moses not in the generall for generally they believed him and magnified him as their greatest Prophet but in the special prophecies and promises concerning the individual person of Christ therefore they could not believe in Jesus Christ. 2. How aptly and wisely the most wise God did accommodate himselfe to this people in loading them with so many burthensome 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 rudiments to help 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 go into the land of the Canaanites and were in danger to learn 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 own heads or appointing to themselves any other worship or form of service than that of the Lords owne prescribing which should find them work enough and take up their minds sufficiently 2. If we look on the many kindes of rites and ordinances and compare them with the many ends which the Loâ—d had in ordaining them we shall conclude none of them were idle or superfluous For 1. God would have the glory of Christs Kingdome shadowed and his own 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 he will do 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 help them hereto by the many lavers purifications cleansings and sanctifications of which we have heard in part 4. He would nourish naturall love among his people and for this end appointes many feasts meat and drink offerings and many solemnities to appear and rejoyce before God 5. He would have them testifie their thankfullnesse for his great bounty and acknowledge themselves homagers as was fit And therefore ordaines a number of oblations first fruits tithes vowes first-born and many moe institutions to testifie their gratitude 6. Many of Gods great works must be held in their eyes and must not be 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 be yearely celebrated Exod. 12. 14. and Chap. 13. 14. So also the feast of Tabernacles Lev. 23. 42 43. 7 The Lord so ordered as the Jewes could not cast their eyes any way within doors 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 fruites 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 we 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 pointing at Christ were 1. Substantiall 2. Circumstantiall Substantiall are such as concern the parts and substance of Gods worship Circumstantiall are such as concerne some inferiour things about that worship The former may be referred to two heads 1. Sacraments 2. Sacrifices The difference In Sacraments 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 Sacraments of the old and new Testament in generall 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 tendering 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 he 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 believers 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 believers of the new Testament he accomplish in his Sonne all those ancient promises and now preach salvation to all that believe in the name of Christ crucified dead buried raised ascended and sitting at the right hand of his Father as Joh. 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 to 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 speak 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 We are onely to speak 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 the Sacrament of enterance 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 red the Sea 2. To the Passeover of the Lords Supper answered Mannah from heaven and water out of the Rock Of these we must by Gods assistance speak in order not what we might for that were endlesse but what we must necessarily so farre 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 1. CIrcumcision was a sacred rite ordained by God wherein by cutting off the fore-skins 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 destinguished from all families of the earth Gen. 17. 4. Neither may we think that women were excluded out of the Covenant of Grace for they were comprehended under the Circumcision of males And God spared the weaker sexe becaese it was enough to bring them within the number of Abrahams posterity to be born 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 virtue and efficacy Junius 3. The part must be the part generative Gen. 17. 13. My Covenant shall be in your flesh and vers 11. Circumcise the fore-skin 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 than other but that they might be holier Gods election is free who maks choyce of them that need Circumcision as well as any other 4. The time the eighth 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 died within that time 3. Because whatsoever was born of man or beast was Legally impure and in their bloud till the eighth day and therefore no beast must be offered to the Lord till the eighth day Ex. 23. 19. and ch 34. 26. No nor men of other nations servants or other must be circumcised but upon the eighth day from their comming in 4. This precise observation of the eighth day was not without a mistery either pointing to the resurrection of Christ on the eighth day or leading beyond the week of this present life in which we cannot be perfectly circumcised unto that eighth 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 seal up Gods Covenant made with Abraham This Covenant had three clauses 1. Of the multiplying of his feed 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 seal of the righteousnesse of Faith Rom. 4. 11. II. Circumcision figures Christ. I. As it was a Jewish Sacrament wherein Christ shined out clearly 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 seal of the Righteousnesse of faith Namely 1. A seal of secresie that locked up the Covenant onely to that people 2. A witnessing seal whereby as by a visible perpetual and sensible signe in their flesh which they could never lay off the Lord would still hold in their sences his own promise of grace made unto them in the promised Messiah and their promise of obedience made back 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 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 seal up to them the inward and invisible circumcision of the heart called the Circumcision of Christ Col. 2. 11. Because he onely by his spirit can work 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 be born of Abrahams seed and not of the uncircumcised nations who being to be a Minister of the Circumcision was also to receive Circumcision himselfe which was shadowed in all their Circumcisions 2. In their shedding of bloud by Circumcision was represented to their eyes the shedding of Christs bloud not onely in the first fruits of his bloud-shed in his Circumcision which was a part of his humiliation and a parcell of the price paied for our sinns but also the full powring out of all his bloud in Sacrifice
4. 3. The feeding of them with daily Mannah vers 3. and 16. and water out of a rock vers 15. 4. This Pillar 2 Quest. Was there any diference between this and other Clouds Answ. Yes in five things 1. The Matter 2. The Fashion 3. The Motion 4. The Properties 5. The Durance 1. The Matter of it was not of vapours as other Clouds nor apt to engender raine but framed by the Lord besides and above the ordinary course of nature 2. The Fashion It kept still the figure of a Pillar whereas other clouds continually alter the shape and figure every moment 3. The Motion other clouds are moved by the wind this moved it selfe yea though the winds moved most strongly it stood still Besides that the motion of it was certaine and imiâ—able so as they might follow it but so was it never in any other cloud 4. It had contrary Properties of light and darknesse being a Pillar of cloud and fire 5. In Durance For one cloud to continue firme and stable for fourty years long must needs be miraculous whereas nothing is sooner dispersed than ordinary clouds by wind 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 bow 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 he shall appear 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 moved they must move when it stood they must stand Psal. 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 go by night as well as by day so in Psal. 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 Psal. 105. 39. He spread the cloud as a covering or canopy over them To which the Prophet Isa. 4. 5. alluding calls it a covering cloud which shadow was no small comfort in that hot countrey in that drie and parched desart they still lying and living abroad in it 4. As a shield to defend them against their enemies for the cloud came between the host of Israel and the host of the Egyptians to separate between 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 darknesse to the Egyptians Exod. 14. 20. For the Lord used two of his creatures against the Egyptians especially water and the cloud as meanes of execution of his justice upon his enemies As the cloud and fire shall 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 engendereth fruitfull raines and showres 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 Sun so Jesus Christ quencheth and allayeth the parching heat of his Fathers wrath and is the covering of his Church in this drie and parched wildernesse So as when the soul of a man is dried up and fainteth within him through heat of his sinne then he 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 Egyptians fury so Jesus Christ defends his Church 1. From the fiery darts and assaults of Satans temptations 2. From the furious rage of our own lusts and inflammation of sinne 3. Shelters it from the heat of the Sun of persecution and from all bodily foes that they cannot do 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 believeth he needs no other light nor knowledge to salvation no more than Israel needeth any light in the night but this All Gods people walk by this fiery Pillar and by no other 3. As fire purgeth and purifieth metalls from drosse so doth Jesus Christ purge his people from all their sinnes partly by the fire of his spirit within Matth. 3. 11. and perfectly by his bloud which cleanseth from all sinne 1 Joh. 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 blind 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 darknesse at the same time to all Egyptians that is a stumbling block and stone of offence to unbelievers 2. As the same Pillar Christ both openeth the way of the red sea to believers giving the grace of Baptisme through the red sea of his bloud as also justly shutteth obstinate sinners from his grace and favour the
Superiour suppose it never so mischievous they must fly up on it without question asked So as if one of them were talking with an Angel if his Superiour call him he must instantly come away Yea if the blessed Virgin vouchsafe her presence to one of the brethren if his Superiour call him he must presently break away from her and obey him as he writes to the brethren of Lusitania and a thousand such To what end name I these follies but by Popish and wicked superstition to condemn our heavinesse in Gods Commandements They must shut their eyes of reason and discretion to obey their Superious We must dispute all in our obedience which ought to be absolute Their wicked commandements must not be laid in any scales to be weighed We will weigh all Gods Commandements in our own false ballances and so they become too light and unworthy of obedience 4. There is not the most heretical 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 soured the whole lump of the Christian world and enlarged and fixed it self in all Countries for so many hundred yeares that even in Countries above a hundred yeares reformed it gets round 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 Jer. 44. 17. they would still sacrifice to the Queen of heaven because their fathers did so But Paul would not consult with flesh and bloud in matter of religion nor Abraham with humane 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 workes runs with nature as Luke 18. 18. in the young Pharisee Master what good thing c. for fain would it finde some goodnesse in it self to demerit God whereas the second Commandement saith God shewes mercie to thousands in them that love him and keep his Commandements The Lords Prayer also teacheth us to pray for daily bread A likely thing that he can merit life eternal that cannot merit a crum of bread 3. The Intercession of Saints and worshipping Images stands onely on the legs of humane reason against divine wisdome Carnal men would see their god and turn his glory into the similitude of a calf or other creature And is it not 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. Carnal reason teacheth that every man is full of doubting and therefore no man can certainly believe the remission of sinnes or be assured of his own salvation But divine reason teacheth us that this doubting destroyes not faith but exerciseth it and in our Creed we believe remission of sinnes and eternal life which is more than to believe in general as devils doe Secondly for the whole doctrine and religion of Popery how plausible is it to the natural man For 1. What easier faith than to believe as the Church doth no matter what without any knowledge or faith of their own How at one blow cut they off all paines 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 vain labour which is spent in the Scriptures as Hosius saith and that they are the books of Hereticks and they Hereticks that read them What need we be at any paines to read study and meditate in the book 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 iâ— it to nature to deny it to be so corrupt as it is to say it is but half dead and being a little helped can keep the Law and come out of Gods debt whereas Eph. 2. 1 and 5. what can a dead man doe but rot 4. How pleaseth it nature to offer release from sin from hell from pâ—rgatory for money Who would not whore swear prophane the Sabbath resist Magistracy riot c. if for a little money he may have licence What hypocrite would not give thousands of Rams yea the first-born of his body for the sin of his soul Mic. 6. 7 5. Whereas the Word layes a continual care of keeping the heart and thoughts how doth that doctrine please nature that unlooseth it from this care that requires no pain to keep the heart or to keep out the first motions of sin which they say is no sin Which makes many sinnes venial 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 〈◊〉 a small thing is but a venial sin Sâ—lomon saith a fool makes a mock of sin To conclude that must be a natural and sensâ—el 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 down goes Popery It could never â—bide the breath of Gods mouth which blasts and destroyes it 5. Where doctrine is truly taught and believed natural reason raiseth strong ramparts against the practise of it Foâ— else why doe many Protestants walk after the lusts of their hearts as the Gentiles Eph. 2. 3. but because they captivate the Commandement to their own reason and limit and confine the wisdome of God within the bounds of their own carnal wisdome 1. Our Gentry have reason to say that the word in general is the rule of good life but bring this rule close home unto them to reform their fashions to leave their strange apparel and painting their vain discourses their idle complements their gaming their service of pleasure and unfruitful spending of their times Oh now they have reason to scorn 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 than to follow such rules as would make