to call it a third facrament of the New Teftament. However, the figns of the covenant of grace, in a way of proportion, bear the very fame relation, that the rainbow bore in fealing or ratifying this covenant: and therefore our writers effectually argue from this topic against Bellarmine, who obftinately denies, that the promises of the covenant are fealed, or ratified by the fa craments. XXII. 2dly, But then, as this covenant prefuppofed, and in its univerfality, implied the covenant of grace, we are not to deny, but the promises of it were also fealed to believers by the rainbow. Hence John mentions a rainbow, Rev. iv. 3. and Rev. x. 1. Which he saw round about the throne and the head of Christ: "That we may acknowledge," fays Rivet, Exercit. 60. in Genefin," that Chrift's throne is encompaffed with mercy,. and that he fhews it on his countenance, whenever he manifefts himself. But especially, that in his face we have that rainbow, by which we are affured, not only that the waters fhall no more overflow the whole earth; but efpecially, that we are not to be afraid of the deluge of divine wrath, seeing Christ has reconciled the Father, fo that while God beholds him, he remembers his mercy and his promifes, which in him are yea and amen. Chrift therefore appears crowned with a rainbow, as the meffenger of grace and peace." For he is "the prince of peace, and our peace," Ifa. ix. 6. Eph. ii. 14. XXIII. 3dly, Every fign fhould have some analogy with the thing fignified. This, in fuch facred figns, which by divine inftitution, represents such and such figns, doubtlefs, chiefly depends on the good pleafure of the inftitutor. However fome natural coincidence or agreement with the fpiritual thing fignified, is generally fuppofed, as appears from an induction of all the ordinary facraments. What is natural to the rainbow, was likewife fo* before the flood; but its virtue of fignifying and fealing the promises was fuperadded to it by divine inftitution. We are therefore to take notice of fuch things in the rainbow, Vol. II. Hh as * Some have thought that their was no rainbow before the flood, because it had been small comfort and affurance to the new world, to fee that which had been feen before; but according to others, it is not likely, that in the space of fixteen centuries, which were expired before the deluge, the fun should never have darted his rays upon the water in the clouds, in fuch manner as was necellary to produce a rainbow. Besides, it is not eflential to an arbitrary fign, that the matter of it did not fubfift before its establishment; it is enough if it did. not fubfift as a fign. The rainbow therefore might have often appeared before the flood, but God had never joined to it, that idea which he communicated to Noah, viz. that it was appointed for the fu ture, to feal the covenant he had, made with him, and in his perfon with all mankind. Saurin. as are proper to represent the patience and grace of God: and they are either general or more especial. XXIV. Mufculus has judicioufly taken notice of the general analogies. ft, God would have this to be an everlasting covenant, to continue to the end of the world: and therefore appointed a fign, which not only Noah and his family might view at that time, but also his pofterity have before their eyes, while the covenant endured. 2dly, That covenant has the nature of a teftament and laft will, is abfolute, without depending on any condition of our righteoufnefs and piety. And therefore he hath also added such a sign to it, which we can neither make nor repeat, but can only be produced in the courfe of the feafons, and being formed by himself, be propofed to the view of our eyes only, and the meditation of our minds. 3dly, We are alfo to confider, where he placed the bow, the fign of his covenant; and when he produces it. For he placed it, where it may be feen by all; namely, in the heavens: not in any place of the heavens whatever, but in the clouds; he does not produce it but only in time of rain, when thick clouds hang over the earth, and either threaten or actually pour down their showers. Here we must be obliged to acknowledge the fingular providence of God; whofe goodness calls aloud to every one from those very watery clouds; "be from henceforth not afraid of them: be"hold in those very clouds, the rainbow, the symbol of my "favour, and the fign of the covenant between me and all "flefh: what was formerly the inftrument of my vengeance, "fhall now prefent you with a token of my perpetual grace." XXV. But Peter Martyr affigns a more especial analogy from the Jewish doctors, as well in the figure as in the colours. The bow, fays he, is a military inftrument. Upon making leagues, and concluding a peace, neither arrows nor the string bent, are to be feen; but the foldiers carry it, with its horns or extremities down to the earth; but it is otherwife in the time of battle: then they draw its horns together towards their face, that aiming with the eye, they may throw their arrows at the enemy. In like manner, God being reconciled, has taken out the string, removed the arrows, and turned its horns down to the earth; thereby affuring us, that his anger is appeafed. XXVI. Concerning the colours he goes on as follows: from the matter, which is water, and from the nature of the colours, which reprefent both the light and darkness of water, it appears to be a fuitable fymbol. For by this, God has promifed, that for the future, he would fo order the waters, that they fhould not deftroy all things: but what repreffes or restrains waters more than heat, both contained in, and fignified by light? This fign, which is mixed with water, has fomething to give it a check, I mean the light of heaven, whereby God restrains its violence. Grotius obferves, that the three colours of the rainbow represent the severity, mercy, and goodness of God. Another learned person thinks, that the colours of the rainbow, red, fiery, and green, fignify a mixture of holinefs, and mercy by means of blood; that both these being manifested by the shedding of blood; may render God venerable and lovely in our eyes on account of these perfections of his nature. The fame perfon elsewhere would have us behold in the rainbow, the colour of fire, blood, and green grafs, and in them to reflect on the zeal of God, the blood of Christ, and on mercy and life: for the zeal of God is unto life, by the blood of Chrift: Another likewife has obferved, that the rainbow, with which John faw the throne of God encompaffed, was only of one colour, in fight like unto an emerald, Rev. iv. 3. To fet forth that God's gracious covenant with the church is different from the general covenant made with all mankind after the flood. For in this covenant God indeed promifed, he would no more cover the whole earth with water; yet, at times he hath reduced whole countries to ashes by avenging flames: and therefore the symbol of this covenant was painted out in various colours, the red or fiery colour flashing out between the bright and green. But the fign of the covenant of grace made with the church is of one colour only; namely, green or emerald; to reprefent, that this covenant was always one, and always yielding joy to those who are truly in covenant. For in the kingdom of God there is nothing but peace and joy in the Holy Ghoft, Rom. xiv. 17. These observations of learned men, are curious and judicious, and may be matter of pious meditation: but I doubt whether they will meet with the affent of thofe of a difficult and nice tafte. It is. enough, that we have related them. Let the prudent and pious reader judge for himself. I. L CHAP. VIII. Of Circumcifion. ET us now speak of circumcifion. Concerning which we fhall take notice of the following things. I. The outward ceremony. II. The divine inftitution. III. The subject of it. IV. The neceffity. V. The minifter. VI. The time. VII. The fpiritual fignification. VIII. Its abrogation. Hh3 II. II. The rite of circumcifion was, according to God's appointment, as follows: The extreme cuticle or thin fkin of the glans was cut off with a sharp knife. This, from its natural use, was called by by the Hebrews, Gen, xxxiv. 14. from the verb by to clofe or ftop up. The Greek interpreters of the Old Teftament, and the writers of the New, exprefs it by an elegant term ακροβυσία, becaufe τὸ ἄκρον τῆς βαλάνε βυει, it covers the extrem nity of the glans. Gomarus ad Luc. 2. 21. has made many learned remarks' on this word. The Latins call it præputium, a word of uncertain derivation. On account of circumcifion, the Jews were, by way of contempt, and in derifion, called Apellæ and Recutiti, because they had not that pellicle or skin. it pleased God, in order to confound all the wif om of the fleth, and to try the faith and obedience of his people, to give them for a fign of his covenant, a rite fo much to be blushed at and almost afhamed of; juft as he alfo laid the ground-work of all our falvation in what appears no less fhameful to flesh, namely, the crofs of Christ. But III. The inftrument of circumcifion was any knife they could procure, made of any matter, that was fit to take an edge; namely, of ftone, glafs, or wood. Yet Buxtorf in Synagoga Judaica fays, that it was generally one of iron, and that very fharp, as furgeon's inftruments ufually are; fome think, that knives of ftone were formerly ufed, becaufe the inftrument of circumcifion, mentioned Exod. iv. 25. is called which in Ezek. iii. 9. denotes a stone: and in Jofh. v. 2. the knives of circumcifion are called, fwords of ftone. But that inference is not fo certain. For the word fignifies not only a ftone, but also an edge; as is manifeft from Pf. lxxxix. 43. "thou haft turned the edge of his fword:" nor formerly did they fight with fwords of stone. Hence the Chaldee paraphraft tranflates Josh. v. 2. fharp knives. IV. The first inftitution of circumcifion, Gen. xvii. 11. was in the house and family of Abraham, about the year of the world * two thousand. Circumcifion was not immediately given, to be a public and univerfal facrament to the whole church in thofe times, but was confined to Abraham's family. The reme nant of the ancient fathers, fatisfied with their facrificial facraments, could exercife their faith, and please God, in uncircumcifion, without being obliged to submit to this rite. But, after the expiration of about four centuries, when the visible churches, without Abraham's family, gradually apoftatised to heathenifm, According to the chronology of the learned archbishop Ufher, circumcifion was inftituted in the year of the world 2107 and before Christ 1897. heathenifm, the godly remnant being removed to the heavenly affembly; and when the republic of Ifrael, in the mean time, wonderfully increased, and the measure of iniquity among the nations being now full, the church was confined to Ifrael, and the rest of the world was rejected; and all that feared God, were bound to join themselves in communion with them by a participation of the fame rites. Well fays Maimonides, in Iffure Bia, c. 13. "Whenever any Gentile would betake himself to the Ifraélitish covenant, and put himfelf under the wings of the divine majefty, and take upon him the yoke of the law, there were required circumcifion, baptifm, and a voluntary offering." From that time, circumcifion became an univerfal facrament of the church. Thus the Lord Jefus diftinguishes it, as it was of the fathers, to them it was a family institution, and as given by Mofes, an univerfal facrament of the church, that was to be conftituted or set up, John vii. 22. V. Moreover, circumcifion was not only enjoined upon Abraham and Isaac, but also on all the descendants of Abraham, whether by Sarah, Hagar or Keturah, and even on all his domeftics, bought with his money, and strangers, Gen. xvii. 25, 26, 27. For though, even at time, God had determined to form a peculiar people to himself from the posterity of Isaac alone, not indeed from all of them; nevertheless the time was not yet come, when he would have his church confined to one particular people. Nor are we to doubt, but he had his chosen people among the other fons and defcendants of Abraham. And nothing is more certain, than that, within the compass of these four centuries, circumcifion, and with it, the visible church, was propagated among all thofe eaftern people, who derived their origin from Ifhmael, from the fons of Keturah, from Efau, and the profelytes who were circumcifed in Abraham's family. But I would obferve by the way, that most of the Jewish Rabbins will have it, that Keturah was Hagar herfelf, while others of them fometimes deny it, and at other times call it in queftion. As may be feen in Selden, de Syendr. Lib. 2. c. 3. Thofe churches therefore, which, from among Abraham's pofterity, had the sign of circumcifion, as well as the uncircumcifed churches, from the pious remnant of the other fathers, together with the Ifraelites, whom God began to claim to himself by a nearer relation, made up the univerfal church of those times. Nor fhould they, in the mean time, be accounted ftrangers from the covenant of God, confirmed with Abraham in Chrift, but rather brethren, and fellow-profeffors of the fame religion. To this purpote we may apply Deut. xxiii. 7. "thou fhalt not abhor an Edomite, for he is thy bro ther." |