Hebrews 4.2.

For unto us was the Goſpel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

THE ſcope of this Epiſtle is to perſwade them to perſevere in their Chriſtian profeſſion, and not to fall off to Judaiſm, from the Goſpel to the Law.

To this end he ſets before them the excellency of the Goſpel above the Law, the excellency of Chriſt above Moſes. In the proſecution whereof he inſerts many wholeſom exhortations and applications of thoſe former truths and diſpenſations of old to us in Goſpel times: And having from Pſalm the 95th. ſpoken of their being ſhut out of Gods reſt, becauſe of their Unbelief, in cap. 3.18. And to whom ſware he that they ſhould not enter into his reſt, but to them that believed not? he applies this cap. 4.1. Let us therefore fear, leaſt a promiſe being left us of entring into his reſt, any of you ſhould ſeem to come ſhort of it: And inforceth this caution by paralelling their ſtate with ours in the words of the Text. For unto us was the Goſpel preached as well as unto them:

You ſee how the Text comes in as an inforcement of that exhortation, take heed of falling ſhort of entring into reſt, ſeeing the Goſpel is preached unto us as it was unto them, and it became unprofitable unto them, becauſe they did not take heed of that ſin which is here dehorted from, even the ſin of Unbelief.

In the words are three Propoſitions.

1. That the Goſpel was preached both under the Old and New Teſtament; to them as well as to us; to us as well as them. The Apoſtle joins theſe together, unto us as well as unto them.

2. That there be ſome, who though they hear the Goſpel, yet do not profit by it: they are but high-way ground, ſtony ground, thorny ground hearers, as Matth. 13.

The word may be preached to many that live under the clear and powerful diſpenſations of the Goſpel, yet they not profit by it. There is but one ſort of good ground, of fruitful hearers: many there are to whom the Goſpel is preached, but they hear it unfruitfully and unprofitably.

3. That the main cauſe of this unprofitableneſs under the Goſpel is becauſe of their Unbelief. The reaſon of unfruitfulneſs and barrenneſs under the preaching of the Goſpel, is for want of Faith in them that hear it. The word did not profit them, not being mixed with faith. Unbelief is the cauſe of this unprofitableneſs. Many complain of their own unprofitableneſs, and many take no notice of the cauſe of it. It is for want of Faith. It is the firſt of theſe three that I deſign to ſpeak unto, the Lord aſſiſting.

Doctr. 1. That the Goſpel was preached to them under the Old Teſtament, as well as to us under the New. I put it ſo, as beſt ſuiting with the ſcope I intend.

The Apoſtle here ſuppoſeth it as a known and granted truth, that they had the Goſpel; and he adds, that we have it too, as well as they: But that they had it, he ſuppoſeth it as a thing beyond all queſtion; as a thing received, and believed, and underſtood amongſt them, and that needed no diſpute. For unto us was the Goſpel preached as well as unto them. As if he ſhould ſay, no doubt it was preach'd to them, and ſo it is to us alſo. Gal. 3.8. And the Scripture foreſeeing that God would juſtifie the Heathen through Faith, preached before the Goſpel unto Abraham, ſaying, in thee ſhall all Nations be bleſſed.

The Goſpel is the glad tidings of Man's Recovery by Jeſus Chriſt, out of the ſtate of Sin and Death into which he was fallen, into a ſtate of Favour and Communion with God again; into a ſtate of Life and Happineſs. Now this was made known to them of old; theſe glad tidings ſounded in their ears, as well as ours. Pſal. 89.15. Bleſſed are the people that hear the joyful ſound.

The Reaſons for the proof of it may be ſuch as theſe.

Reaſ. 1. Becauſe they had the ſame Goſpel bleſſings and mercies promiſed, preached, and revealed unto them that we have now, that are revealed and made known unto us; and in the ſame way, and upon the ſame account as we have them now.

There be two Branches of this Argument.

1. That they had the ſame Goſpel mercies preached and held forth, and this 2. In the ſame way, and upon the ſame account.

1. They had the very ſame Goſpel bleſſings and mercies that we have in theſe latter days. This will be eaſily made out and appear, if we enquire what the good things of the Goſpel are, we ſhall find that they were exhibited unto them, as well as unto us. And what are they?

In general, That God would be their God. How oft is this promiſe made to them? and ſo he is to us.

Now this includes three things. 1. Regeneration. 2. Reconciliation and Remiſſion of Sins. 3. Everlaſting Salvation.

I. Regeneration, or the New Heart, the Heart of Fleſh, the writing of Gods Law in the heart. You know moſt of theſe are Old Teſtament phraſes. Jer. 31.33. I will put my Law in their inward parts, and write it in their hearts, and will be their God, and they ſhall be my people. This was preached and held forth to them by that Seal of Circumciſion. Deut. 30.6. And the Lord thy God will circumciſe thine heart, and the heart of thy ſeed, to love the Lord thy God with all thine heart, and with all thy ſoul, that thou mayeſt live: and by all their legal waſhings and purifications, which ſignified their cleanſing from ſin; from the filth and power, as well as from the guilt of it. Ezek. 36.25, 26, 27. Then will I ſprinkle clean water upon you, and ye ſhall be clean: from all your filthineſs, and from all your Idols will I cleanſe you. A new heart alſo will I give you, and a new ſpirit will I put within you: and I will take away the ſtony heart out of your fleſh, and I will give you an heart of fleſh. And I will put my ſpirit within you, and cauſe you to walk in my ſtatutes, and ye ſhall keep my judgments and do them. This includes the whole frame of Saving Grace, a new diſpoſition in the heart, new principles, new walkings: This ſucceeds the Old man, corrupt Nature: this is one great Goſpel bleſſing common to them with us.

II. A ſecond great bleſſing of the Goſpel is Reconciliation and Remiſſion of ſins. Iſai. 1.18. Come now and let us reaſon together, ſaith the Lord, though your ſins be as ſcarlet, they ſhall be as white as ſnow; though they be red like crimſon, they ſhall be as wooll. Jer. 33.34. I will forgive their iniquities, and I will remember their ſins no more. And innumerable more promiſes they had of this throughout the Old Teſtament.

This part of the Goſpel was preached and ſhadowed forth to them by all their Sacrifices and Oblations, which are thefore ſaid to make atonement for them: It is a phraſe often uſed in the nine firſt Chapters of Leviticus, He that ſinned, ſhall bring ſuch or ſuch an Offering: and the Prieſt ſhall make atonement for him concerning his ſin, and it ſhall be forgiven him: Levit. 5.6. He ſhall bring his Treſpaſs-Offering unto the Lord for the ſin which he hath ſinned, &c. and the Prieſt ſhall make an atonement for him concerning his ſin: and ver. 10. He ſhall offer a Burnt-Offering according to the manner, and the Prieſt ſhall make an atonement for him for his ſin which he had ſinned, and it ſhall be forgiven him.

Hence it is that we find the Saints under the Old Teſtament were ſo full of confidence and holy boldneſs in ſeeking and pleading with God for pardon and forgiveneſs of ſin: As we ſee in the Pſalms, and other Scripture-Prayers, what ſtrong and eminent actings of Faith they had this way: Which to expect had been a preſumptuous thing, if they had had no promiſe to ground their Faith upon: But they had very plentiful aſſurances and promiſes of it in thoſe times: and that is a ſecond Goſpel-bleſſing revealed and aſſured to them, as well as to us; the remiſſion of all their ſins.

III. Everlaſting life and ſalvation in Heaven. This is not a truth revealed only by the Goſpel, but was well known, clearly revealed, and firmly believed by the Saints of old: They had aſſurance of this that they ſhould live with God for ever in Glory. When I awake I ſhall be ſatisfied with thy likeneſs. Pſal. 17.15. Thou wilt guide me with thy counſel, and afterwards receive me to glory. Pſal. 73.24. In thy preſence is fulneſs of joy, and at thy right hand there are pleaſures for evermore. Pſalm 16.11. They looked for another Country, whereof Canaan was but a Type and Shadow, as the Apoſtle ſhews in this Epiſtle to the Hebrews, cap. 11.16. They knew there was an eternal State of Happineſs for the Saints, as well as an eternal State of Miſery for the Wicked; they did believe this in thoſe days.

Thus we ſee they had the ſame Goſpel-bleſſings preached unto them of old, that we have at this day: and theſe bleſſings and good things are demonſtrations that it was Goſpel, becauſe theſe bleſſings are not promiſed in the Law. It knows no remiſſion, or regeneration of a loſt Soul, no ſalvation of a Sinner. This was the firſt branch of the Argument; But for a more clear and full eviction of it, the ſecond part of the Argument was this.

2. Becauſe they had theſe bleſſings upon the ſame account, and in the ſame way as we have them now; I ſpeak as to the principal and internal cauſes of them. For in the outward way and manner of diſpenſation, there was a difference, but not in this. For upon what account have we theſe precious benefits and good things of the Goſpel? you will find, if you conſider it aright, that it was then, as now. We receive all from the meer mercy and free grace of God in Chriſt; and this was the fountain of their ſupplies alſo: If they had received pardon of Sin, and Grace, and Glory, on the account of their own merits and works of Righteouſneſs, then it had not been Goſpel; But they had it in the ſame way we have it, as to the internal cauſe from whence all bleſſings come; even from the Mercy and Free Grace of God; a very glorious Attribute of God, and moſt abundantly, yea continually held forth throughout the Old Teſtament: That he is the Lord, the Lord God, gracious and merciful. How many Prayers, and Pſalms, and Songs of Praiſe unto him, for that his mercy endureth for ever: How ſweetly, how pathetically do the Prophets teach and preach it to them? this all the Saints of old had recourſe unto. David, Pſal. 51.1. when ſeeking pardon, Have mercy, (ſaith he) upon me, O God, according to thy loving kindneſs: according to the multitude of thy mercies blot out my tranſgreſſions? and Daniel 9.8, 9. when he beſought the Lord on behalf of the Jews, O Lord, to us belongeth confuſion of faces, &c. becauſe we have ſinned againſt thee: To the Lord our God belong mercies and forgiveneſſes, though we have rebelled againſt him. We do not preſent our ſupplications before thee for our righteouſneſses; but for thy great mercies, ver. 18. and for thine own ſake, ver. 19. This then was that they had recourſe unto, as the Fountain of all the good whereof they ſtood in need, and of all their ſupplies, even the infinite mercies of God. Moreover it was the mercies of God in Chriſt, his mercies through the mediation of Jeſus Chriſt. For only through him is mercy communicated to Sinners, ſo alone is mercy communicated: Therefore Daniel there prays, Dan. 9.17. Look upon thy Sanctuary that is deſolate, for the Lords ſake, that is, for the Lord Jeſus Chriſts ſake.

Hence they did ſo often make mention of Abraham, Iſaack, and Jacob, (as being the Types of Chriſt) in their Prayers, and eſpecially of David, For thy ſervant Davids ſake, Pſal. 89. not as reſting in David litterally; but looking beyond the ſhadow, unto him that was the truth thereof; for by David they meant Chriſt: Chriſt is oft called by that name, becauſe David was ſo eminent a Type of him.

And what is it in Chriſt that procures all theſe bleſſings in the Goſpel for us? It is his Blood and Satisfaction that atones Juſtice; his Prayers and Interceſſion that prevails with mercy for us; and ſo it was of old: both theſe had an influence into their mercies, as well as ours.

1. The death and blood and ſatisfaction of Jeſus Chriſt. This all their Sacrifices pointed at. For it was impoſſible that the blood of Bulls and Goats ſhould take away ſins. Heb. 10.4. Yet it ſanctified to the purifying of the fleſh: How much more ſhall the blood of Chriſt, &c. Heb. 9.13, 14. See how clearly the Prophet Iſaiah preacheth this. Iſai. 53. throughout the Chapter, but look eſpecially to ver. 10. When thou ſhalt make his ſoul an offering for ſin, he ſhall ſee his ſeed, he ſhall prolong his days: and the pleaſure of the Lord ſhall proſper in his hand. This was the myſtery of all the Sacrifices wherein blood was ſhed: they were Types and Shadows of the blood of Chriſt.

2. His Prayers and Interceſſions. For, look, as mercy is purchaſed by the merit of his Death, ſo it is communicated and applied through the vertue of his Interceſſion: Juſtice is ſatisfied by his Death, and mercy intreated in his Interceſſion, and ſo both thoſe great Attributes are acknowledged and glorified in Zach. 1.12. Then the Angel of the Lord, that is, Jeſus Chriſt the Angel of the Covenant that appeared, he anſwered and ſaid, how long wilt thou not have mercy on Jeruſalem, and on the Cities of Judah, againſt which thou haſt had indignation theſe threeſcore and ten years! And the Lord anſwered the Angel that talked with me, with good words and with comfortable words. ver. 13. here the prevailing power of his Interceſſion is ſet forth.

And as the merit of his Blood was ſhadowed by the Sacrifices; ſo the efficacy of his Interceſſion was ſhadowed forth by the Incenſe and ſweet Odours offered up to God under the Law. Theſe related to the Prayers of Jeſus Chriſt; he offers Incenſe with the Prayers of the Saints. Revel. 8.3, 4. And another Angel came and ſtood at the Altar, having a Golden Cenſer; and there was given unto him much Incenſe, that he ſhould offer it with the prayers of all Saints upon the Golden Altar which was before the Throne. And the ſmoke of the Incenſe which came with the prayers of the Saints, aſcended up before God out of the Angels hand.

They had therefore both the ſame Goſpel-bleſſings, and upon the ſame Goſpel account, as we, namely, from the meer mercy of God, through the Mediation of Jeſus Chriſt, through his Death and Interceſſion.

Reaſ. 2. A ſecond Argument might be taken from an Hiſtorical Induction of all thoſe former times, and the ſeveral Goſpel Diſcoveries which the Lord vouchſafed to them all along from time to time.

As to Adam in Paradiſe after his Fall. The Goſpel was preached to him in that great and bleſſed Promiſe, that the ſeed of the Woman ſhould break the Serpents head. This was the firſt Goſpel Sermon that ever was preached.

Afterwards to Abraham the Goſpel was preached, Gal. 3.8. when it was promiſed that in thy ſeed ſhall all the Nations of the World be bleſſed— and in Iſaac ſhall thy ſeed be called.

To Moſes, and by Moſes to Iſrael, when the Lord ſaid, I am the Lord thy God that brought thee forth out of the Land of Egypt: For he was a Typical Mediator.

There were yet further Diſcoveries in Davids time: Chriſt is the true David.

Thus I might go through the whole Old Teſtament, and ſhew you how the Lord from time to time made further and further diſcoveries of himſelf to his people in ſucceeding ages.

Reaſ. 3. Either the Goſpel was preached unto them of old, or elſe it will follow, that they were all damned, or elſe that they were ſaved without Chriſt; which to imagine were infinitely derogatory and diſhonorable to the Lord Jeſus Chriſt.

The Fathers before the coming of Chriſt were ſaved and went to Heaven.

But without Chriſt there is no ſalvation. For there is no other name under heaven &c. Acts 4.12.

It is impoſſible that any Sinner ſhould be ſaved without Chriſt.

Qui ſalutem cuiquam promittit ſine Chriſto, neſcio an ille ſalutem habere poteſt in Chriſto, Auſtin. He that promiſeth any man Salvation without Chriſt, I know not whether he can have Salvation by Chriſt. By the works of the Law ſhall no fleſh be juſtified or ſaved. Rom. 3.20. Gal. 2.16.

Jeſus Chriſt therefore is the ſame yeſterday, and to day, and for ever, Heb. 13.8. that is, in all times and ages: and ſo we may apply it thus. Yeſterday under the Law, to day under the Goſpel, and for ever Jeſus Chriſt is the only Saviour. Therefore if the Old Teſtament Saints were ſaved, it was by Chriſt, and if by Chriſt, they had the Goſpel preached to them as well as we.

So we ſee the Truth of the Doctrine.

Obj. 1. But why do we call it the Old Teſtament, if it was Goſpel?

Anſw. This is only in regard of the manner of Diſpenſation: we do not call the firſt part of the Bible, or the times wherein it was written, the Old Teſtament; and the latter part of the Bible, and the the times wherein it was written, the new Teſtament, as if the former were meer Law, and the latter nothing but Goſpel. No, therefore take heed of miſtaking here. For there is very much of the Goſpel, and the Grace of God in Chriſt revealed in the Old Teſtament; many precious Goſpel truths in the Old Teſtament: And there is very much of the Law and threatnings thereof declared, written down and left upon Record to us in the New Teſtament. Yea there is more of Hell and Damnation, there are more dreadful threatnings thereof in the Sermons of our Lord Jeſus Chriſt recorded in the four Evangeliſts, than is to be found in all the Old Teſtament: But we call it the Old Teſtament, becauſe it was the firſt Diſpenſation of the Goſpel: And the Goſpel we call the New Teſtament, becauſe it is the new Diſpenſation of the ſame everlaſting Goſpel; therefore the reaſon is only in the way and manner of their Diſpenſation, and not in the Subjects themſelves.

Obj. 2. But there is a ſecond Objection that the Apoſtle often ſpeaks of, That ancient Diſpenſation; as if it was Law, and not Goſpel. Some Scriptures call that Old Teſtament Adminiſtration Law, the Miniſtration of Death. as John 1.17. the Law came by Moſes, but Grace and Truth by Jeſus Chriſt. If it was Law, (may ſome ſay) then it was not Goſpel: ſo 2 Cor. 3.7. the Miniſtration of Death.

Anſw. We muſt diſtinguiſh between the thing preached, and the manner of Preaching, between the Shell, and the Kernel, the Shadow, and the Subſtance.

Now the thing preached was the Goſpel, though the manner of preaching it was legal; the Kernel was Goſpel, though the Shell was Law: The Spirit and Subſtance, and Myſtery of that Diſpenſation was Evangelical, though it was involved in a legal Shell and outſide, and overſhadowed with the Shades and Figures of the Law. God never had but one way only to ſave men by, but it had divers faſhions and forms, divers outward diſcoveries and manifeſtations; in thoſe times in a more legal manner, but afterwards more like it ſelf, in a more evangelical manner.

This Legality of that Adminiſtration appears chiefly in five things, which were the peculiar Properties and Characters of that Diſpenſation, by which it is diſtinguiſhed from the Goſpel-diſpenſation, as being much inferiour to it. So we ſhall ſhew you two things at once, both the differences of the two Adminiſtrations, and withal the Preheminence and Excellencies of the New above the Old. It was dark, weak, carnal, burthenſome, and terrible.

1. It was dark, but the Goſpel is clear: all things were involved in thick and dark Shadows. Though there was a Light in that Moſaical Paedagogy, which did appear and ſhine forth into the minds of Gods Elect, yet withal there was a cloud of Darkneſs, as to the outward Adminiſtration, eſpecially if compared with the Diſpenſation of the Goſpel ſince the coming of Chriſt.

There was and is a double uſe of Types and Parables, and of that whole way of Argument by Similitude and Compariſons: they do both darken and illuſtrate; if explained and underſtood, they do exceedingly enlighten and illuſtrate; but if not explained, they are like a Riddle, they caſt a dark miſt and cloud upon the thing.

So was the Law of Moſes to all thoſe that were not inſtructed by the Spirit to underſtand the Myſtery of it. The Reaſon and Meaning of it was hidden to the moſt of them; hence a Veil is ſaid to be upon their Hearts, that they could not ſee to the end of that which is aboliſhed, &c. 2 Cor. 3.13, 14, &c. as the Apoſtle there diſcourſeth it at large.

2. It was weak, but the Goſpel is powerful, 2 Cor. 3. therefore that is called the Letter, this the Spirit.

3. There was much of external Pomp and Splendor, but little of that Power and Spirituality that is in Goſpel-worſhip, which though very pleaſing to the people, yet upon this account partly the Apoſtle calls them carnal Ordinances Heb. 9.10. and a worldly Sanctuary, ver. 1. becauſe they conſiſted ſo much in outward, low, ſenſible things, ſo ſuitable to the reliſh, and deſire, and diſpoſition of a carnal Heart.

Therefore the carnal Jews were very tenacious of theſe externals of Moſes, though deſperately averſe to the things themſelves included and intended in them.

Chriſt oppoſeth their local Worſhip to ſpiritual Worſhip, Joh. 4.21, 23. implying that that was not ſo ſpiritual as Goſpel-worſhip.

The carnal Jews did turn it into meer Law and Works by their abuſe and miſunderſtanding of it. As the Phariſees; how did they truſt in outward Works, and expected Salvation by their own Righteouſneſs? they reſted and ſate down in the Shell and outſide of things, Rom. 9.32. As it were by the Works of the Law. For they had no real legal Perfection in them; but only in their own proud and falſe conceit they thought the bringing of a Sacrafice was that, that did expiate Sin, and merit and deſerve Acceptance with God: They did not look beyond all, to the meer Mercy and free Grace of God in Chriſt; they did not look to the end of things, to the time of Reformation that was to come, and ſo they ſtumbled at the ſtumbling ſtone.

4. It was a burthenſome Diſpenſation, Acts 15.10. a Yoke which neither our Fathers, nor we, were able to bear. They were an inſupportable Yoke, an intolerable Burthen, both as to their number and nature: They had a great number of external Obſervations, from all which the Goſpel hath ſet us free.

5. The manner of Adminiſtration was legal, in regard of the Bondage and Terror of it. It left impreſſions of terror upon their ſpirits.

God appeared in ſuch dreadful Majeſty unto them on Mount Sinai, as it ſhook the Mountain, and ſhook all their Hearts ſo terrible, that Moſes ſaid, I exceedingly fear and quake, Heb. 12.10, 18, 21. ſo terrible to all the people, that they wiſhed that God would never ſpeak unto them immediately any more: ſo the Lord gave an Interpreter to reveal and ſpeak the Mind of God unto them; and ſo it hath been ever ſince.

Hence was that Speech of Auſtin. Breuis differentia Legis & Evangelii timor & amor, the difference between Law and Goſpel in brief is Fear and Love.

Thus you ſee the Doctrine cleared up, and ſo much ſhall ſerve for the clearing up this Truth, and removing theſe Objections againſt it.

We ſhall conclude with two or three words of Uſe.

Ʋſe 1. Incouragement to ſtudy the Old Teſtament; and the Types and Shadows of the Law. Is it ſo that the Goſpel was preached to them under the Old Teſtament, as well as to us under the New? We ſee then the uſefulneſs of the Old Teſtament to New-Teſtament Saints: we ſee what uſe there is of ſearching into theſe ancient Diſpenſations. Will you ſearch into the Myſtery of the Goſpel? then conſider how God inſtructed and taught them of old. There are ſome Goſpel Truths more expreſly revealed and mentioned to them of old, than to us, as that of Forgiveneſs of Sins, &c. Therefore let us ſearch into thoſe ancient Adminiſtrations, becauſe there is much Goſpel there; though the Shell be hard, yet there is excellent ſubſtance in the Kernel.

Ʋſe 2. Direction how to attain to the underſtanding of thoſe Myſteries, ſtudy the Goſpel. For it was Goſpel that was preached to them. Faedus gratiae clavis totius Scripturae.

Ʋſe 3. We may here learn another leſſon, which wiſe Agur learned (and it was his wiſdom) to know that he wanted Wiſdom, Prov. 3.1, 2. Many, coming to read Chapters in the Levitical Law, are apt to think, this is a ſealed Book, we are not to bring theſe Offerings to God now, we know not what uſe to make of it: many Chriſtians make no more uſe of them, than of Apocrypha. This may ſhew us our ignorance. For there is no part of the Scripture but is of uſe; we might ſee much of God, and of the Goſpel in them, if we had skill to ſearch out the meaning and myſtery of them. But we have not the underſtanding of the holy. Poor, dark, ignorant Creatures we are, the Lord knows. Quantum eſt quod neſcimus!

Ʋſe 4. Incouragement to believe and receive the Goſpel: for it is the everlaſting Goſpel. This uſe is the direct ſcope of this Text, they had a promiſe of entring into reſt, but came ſhort of it through unbelief. Take we heed therefore of unbelief, leaſt we enter not into reſt: For the Goſpel is preached to us as well as to them. There is ground of encouragement to believe the Goſpel, to embrace and cloſe with it; for it is that which all the Saints of God both under the Old and New Teſtament have ventured their Souls upon. The Goſpel was preached to them as well as to us, and to us, as well as unto them. Thou maiſt ſafely venture thy Soul in that way where in ſo many Saints in all ages are gone to Heaven: Let us take heed leſt we fall ſhort by unbelief; for the Goſpel was preached to us, as well as unto them; but the Word profited them not, becauſe it was not mixed with Faith in them that heard it. Take heed, having the Promiſes of entring into reſt, leſt any of you fall ſhort: take heed of falling ſhort of the good things of the Goſpel, of that Reſt which the Goſpel gives to ſinful, guilty, weary Souls. Is ſuch a Goſpel preached, and ſuch glad tydings revealed, and wilt not thou cloſe with them, and receive them gladly and thankfully?

All the Goſpel Diſpenſations in the Book of God will riſe up againſt thee, if thou art an Unbeliever; all the Saints of old will judge thee, and teſtifie againſt thee. They had but a little glimmering Light, yet they ventured all upon that. But now the Sun appears and ſhines on the World in Clearneſs and Glory. They might have objected, that the height of Goſpel-light is not diſcovered, which might be great hinderance to them; therefore if God was angry with them then, how much more with us now, how ſhall we eſcape, if we neglect ſo great Salvation? If every word ſpoken then was ſtedfaſt, and was ſufficient to bring Souls out of the ſtate of Sin and Death, to Happineſs; how much more the Word and Light that we enjoy? For if the Word ſpoken by Angels was ſtedfaſt, and every Tranſgreſſion and Diſobedience received a juſt recompence of Reward, Heb. 2.2, 3. how ſhall we eſcape, if we neglect ſo great Salvation? Unbelief is a damning Sin in all ages; but the more clearly the Goſpel is preached, the more inexcuſable is the Unbelief of ſinners that periſh in their ſins; the more inexcuſable is their Sin, and the more deep and dreadful will their Damnation be. The Apoſtle calls the Goſpel the Word of Truth, Unbelief ſaith it is a Lye. It gives God the lye, it makes him a Lyer, and makes the Goſpel a Fable. If there be a way of recovery, why ſhouldſt not thou believe and venture thy Soul on that; if there be no ſuch way, then the Goſpel is a Lye, and wilt thou ſay the Goſpel is a lye? We have a proverb, as ſure as Goſpel. There is nothing ſo clear, and ſure, and certain, as the Goſpel. All Happineſs depends on the believing of the Goſpel. Therefore take heed of, and ſtrive againſt Unbelief, labour as much againſt it as againſt any other Corruption: and the chief help is a clear underſtanding, a clear inſight and underſtanding in the Myſtery of the Goſpel, this will help againſt all thy Unbelief; then all thy Objections will vaniſh as Darkneſs before the Sun. It's Ignorance of the Goſpel from whence ſo many Objections ariſe: Beg of God to give thee clear Goſpel-Light, and this will be the beſt means to overcome and overpower that ſin of Unbelief. Did men ſee the Excellency, the Truth and Goodneſs of the Goſpel; they would receive it gladly and thankfully. The Goſpel is both true tydings and glad tydings, it's both true and glad tydings. Now were this believed, it would chear up the Hearts of poor Sinners.

Hebrews 1.1, 2, 3.

God, who at ſundry times, and in divers manners ſpake in time paſt unto the Fathers by the Prophets, hath in theſe laſt days ſpoken unto us by his Son, whom he hath appointed Heir of all things, by whom alſo he made the Worlds, who being the Brightneſs of his Glory, and the expreſs Image of his Perſon, and upholding all things by the Word of his Power, when he had by himſelf purged our Sins ſat down on the right hand of the Majeſty on high.

THat the Goſpel was preached to them under the Old Teſtament, as well as to us under the New, hath been cleared from Heb. 4.2. where the Apoſtle ſaith, Ʋnto us was the Goſpel preached, as well as unto them. We are next to conſider, how it was preached unto them. Now to this the Text anſwers, that it was done in divers manners, and at ſundry times. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 .

The ſcope of the words is to compare and prefer the Goſpel Diſcoveries and manifeſtations of God, before the Legal, which he doth by a moſt elegant Antitheſis between them: Then God ſpake to the Fathers, now to us; that was by the Prophets, but now by his Son: Thoſe Diſcoveries were of old, and ſo are paſſed away, but the Goſpel is in theſe laſt days; And finally, then he ſpake in divers manners, and at ſundry times. But now he hath fixed upon this one way, and once for all, to reveal himſelf by his Son.

We may reſolve the Text into four general Propoſitions or points of Doctrine.

1. That it hath pleaſed God to ſpeak or reveal Himſelf, and his Mind, and Will, unto poor loſt Man, in order to his Happineſs and Salvation. For he ſpeaketh here only of the Goſpel Diſcoveries.

2. That there be two grand Diſcoveries or Diſpenſations of the Mind of God unto the Sons of Men; the one before, the other ſince the coming of his Son.

3. That under that former Diſpenſation God did reveal and ſpeak his Mind of old unto the Fathers by the Prophets in divers manners, and at ſundry times.

4. That in this laſt Diſpenſation, inſtead of all thoſe former various Diſcoveries uſed of old, he hath ſpoken his Mind unto us only by his Son.

You ſee the two laſt Doctrines do contain and hold forth the Differences and peculiar Characters of each Diſpenſation.

It is only the third Doctrine that we are now to ſpeak unto, viz. that under the old Diſpenſation God did reveal and ſpeak his Mind unto the Fathers by the Prophets in divers manners, and at ſundry times.

1. It was of old; therefore now paſſed away, as Heb. 8.13. that which decayeth, and waxeth old, is ready to vaniſh.

2. To the Fathers, that is, to their Anceſtors; for he writes this Epiſtle to the Hebrews, as the Title of it ſhews.

3. By the Prophets, all thoſe by whom God revealed his Mind to others, were in that reſpect Prophets, that is, Diſcoverers or Revealers of the Mind of God.

4. In divers manners.

5. At ſundry times.

It is theſe two laſt that I intend a little to inſiſt upon, viz. theſe divers manners and ſundry times.

I ſhall endeavour to ſhew,

1. What were theſe divers manners or ways of Diſcovery.

2. What were the ſeveral times, or the ſeveral pieces and parcels of it. For this is the Importance of the two words, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 .

1. I ſhall ſpeak firſt to the manner, as being firſt in conſideration, though laſt mentioned in the Text.

The Lord was pleaſed herein to uſe great variety; he did not limit and confine himſelf to one way and manner of Diſcovery; but he ſpake ſometimes in one manner and ſometimes in another. It concerns us to enquire into it, ſo far as we have Scripture-light to guide us. For we are built upon the Foundations of the Prophets and Apoſtles. Epheſ. 2.20. Yet we muſt do it with Sobriety of Spirit, eſchewing and taking heed of vain Curioſity. For they themſelves who received thoſe extraordinary Manifeſtations did not always fully know the manner of them in all circumſtances: as the Apoſtle Paul himſelf knew not whether in the Body, or out of the Body. 2 Cor. 12.

This is one of the great things God doth, which we cannot comprehend, as Elihu ſpeaks, Job. 37.5.

Yet ſo far as the Scripture goes before us, we may ſafely follow.

Theſe divers manners therefore of Gods ſpeaking or revealing his Mind of old, may be referred chiefly to theſe ſeven Heads.

1. By Viſions. 2. By Dreams. 3. By Voices. 4. By inward Inſpirations and Impulſes of his Spirit. 5. By legal Types and Shadows. 6. By Signs and Wonders. 7. By a ſpecial and peculiar kind of Intimacy and Familiarity.

1. The Lord was wonted then to ſpeak by Viſions, I mean viſible Apparitions and Repreſentations of things to the eye; the perſon being awake and not aſleep. I do not mean things repreſented meerly to the Mind and inward Thoughts; for this will come in afterwards under another head, namely, that of inward Inſpiration and Revelation; but I ſpeak now of ſuch Viſions wherein things were really and indeed objected to the outward Senſes. Hence the Prophets are called Seers; hence that phraſe, the Viſions of God, uſed concerning Propheſies.

And what was it that they ſaw?

Sometimes they ſaw God himſelf, ſometimes the Angels, and ſometimes other things were repreſented, and did appear in Viſion to them.

1. Sometimes the Lord himſelf did appear in Viſions to them: not as though his Eſſence were corporeal or viſible. He dwels in Light unapproachable, 1 Tim. 6.16. whom no man hath ſeen, nor can ſee; but created Manifeſtations and Repreſentations of his Glory he did appear in. So Exod. 20.18. — and 19.18, 19, 20 Jehovah deſcended ſymbolically, in regard of the glorious tokens and ſymbols of his Preſence.

But then they ſaw no ſimilitude, only Fire and Smoke, and the Mountain ſhaking. Deut. 4.12.

Exod. 24.10, 11. And they ſaw the God of Iſrael: and there was under his feet, as it were a paved work of a Saphire ſtone — alſo they ſaw God, and did eat and drink.

Exod. 34.5, 6. And the Lord deſcended in the Cloud, and ſtood with him there, and proclaimed the Name of the Lord, and the Lord paſſed by before him, and proclaimed &c.

It ſeemeth by the expreſſions, Deum humanâ effigie pertranfijſſe; that God paſſed by in an humane ſhape.

All the three Perſons of the Trinity have appeared diſtinctly in viſible Repreſentations.

God the Father and the Son. Dan. 7.9 — 13. I beheld till the Thrones were caſt down, and the ancient of days did ſit; — I ſaw in the night Viſions; and behold one like the Son of Man came with the Clouds of Heaven to the ancient of days — Revel. 4.1. compared with Chap. 5.7. where we find that the Lamb took the Book out of the right hand of him that ſat upon the Throne.

So that here be two of thoſe glorious Perſons diſtinctly appearing.

Ezek. 1.26. Above the Firmament there was the likeneſs of a Throne, and upon it the likeneſs as the appearance of a Man about it — It ſeems to be meant of God the Father, becauſe Ezek. 9.2, 4. He is diſtinguiſhed from the Man with a Writers Inkhorn by his ſide, who is thought to be our only High Prieſt the Lord Jeſus Chriſt.

The ſecond Perſon Jeſus Chriſt.

To Moſes, Exod. 3.2, 4. For he is called the Angel, which agrees not ſo well to the firſt Perſon.

And Moſes prays for his Good will, Deut. 33.16.

Therefore it was not any created Angel, but Jeſus Chriſt the Angel of the Covenant of Grace; as a praeludium to his Incarnation.

So to Iſaiah 6.1. he ſaw the Lord. It is the Lord Jeſus Chriſt, ſo it is interpreted, John 12.41.

So Gen. 32.24. And Jacob was left alone, and there wreſtled a Man with him until the breaking of the day; that is, God in the form of a Man, as the old Geneva Note hath it. The Prophet Hoſea ſaith, it was God, Hoſ. 12.3, 4. and Jacob wept and made ſupplication unto him, and there he, or God, ſpake with us.

The third Perſon, the Holy Ghoſt in the ſhape of a Dove at the Baptiſm of Jeſus Chriſt. Matth. 3.

2. Sometimes Angels have appeared, ſometimes in Bodies of humane ſhape, provided for them by the Power of God, either created of nothing, and after the Apparition annihilated; or compacted of the four Elements, and eſpecially of Air condenſed, and then reſolved again, after the Appearance was paſt, into the matter of which they were compounded.

As to Lot, Gen. 19.1, 10. And there came two Angels to Sodom, and Lot ſeeing them roſe up to meet them, and bowed himſelf with his Face to the ground. Theſe Angels verſ. 10. are called Men.

To David, 2. Sam. 24.17. And David ſpake unto the Lord, when he ſaw the Angel that ſmote the People, and ſaid, Lo, I have ſinned, and I have done wickedly &c. He ſaw the Angel. Which is further explained, 1 Chron. 21.16. And David lift up his eyes, and ſaw the Angel of the Lord ſtand between the Earth and the Heaven with a drawn Sword in his hand.

At Chriſts Reſurrection divers Angels appeared in the ſhapes of Men, Matth. 28.2, 3. An Angel rolled back the Stone from the door of the Sepulchre, and ſate upon it, &c. Luke 24.4. Behold two Men ſtood by them in ſhining Raiment.

So at his Aſcenſion, Acts 1.10. Behold two Men ſtood by them in white Apparel.

Sometimes the Angels did appear not only in humane ſhapes, but with other Repreſentations accompanying them: as Horſes and Chariots of Fire, that is, with Riders upon them. 2 Kings 6.17. Behold, the Mountain was full of Horſes and Chariots of Fire round about Eliſha. Zach. 1.8. Behold a Man riding upon a red Horſe, and behind him there were red Horſes ſpeckled and white — and 6.1. there came four Chariots out from between the two Mountains. ver. 5. Theſe are the four Spirits of the Heavens.

3. Sometimes other things were repreſented and ſhewn in Viſion to them, to ſignifie to them the Mind of God: as Jerem. 1.11, 13. The Prophet there ſeeth the Rod of an Almond tree, and a ſeething pot, with the face thereof toward the North

So Amos cap. 7. ver. 1, 4, 7, 8. has ſeveral things preſented in Viſion to him.

And this is one of theſe divers manners of the Lords ſpeaking, viz. by Viſions, or Repreſentations to the eye waking.

2. Another manner was by Dreams, that is, by Repreſentation of things to the Fancy in ſleep: and they had not only things preſented, but uſually Words ſpoken, to interpret them.

Sometimes the Lord gave divine Dreams to wicked men; as to Pharaoh and Nebuchadnezzar, but they knew not what they meant, and ſo were not Prophets; but the Lord ſent the Interpretation by others, who were his faithful Servants. But the Prophets and Servants of God uſually had both the Dream, and ſome further light for the Perception and Interpretation of it.

As to Abraham, Gen. 15.12. And when the Sun was going down, a deep ſleep fell upon Abram, and lo, an horrour of great Darkneſs fell upon him, and he ſaid unto Abram, know of a ſurety, &c. ver. 13.

And to Jacob, Gen. 28.12, 13. the Dream of the Ladder, ver. 12. is interpreted to him by God in the following verſes, and 31.11, 12. The Angel of the Lord appeared to Jacob in a Dream, and ſpeaks unto him: and 46.2. God ſpake unto Iſrael in the Viſions of the night.

So to Daniel, cap. 7. 1, 7, 13. the divers night Viſions he had there are afterwards interpreted to him, ver. 15, &c.

To Joſeph, Matth. 1.20. An Angel of the Lord appeared to him in a Dream, ſaying, fear not to take unto thee Mary thy Wife: and Matth. 2.13, 19. An Angel of the Lord appeareth in a Dream to him, ſaying, ariſe, and take the young Child and his Mother, and go into the Land of Iſrael. This way and manner of ſpeaking ſeems to have been very frequent and uſual in thoſe ancient times: as thoſe words of Elihu intimate, Job. 33.14, 15, 16. For God ſpeaketh once, yea twice, in a Dream, in a Viſion of the night, See Aynſworth on Gen. 20.3. and Gen. 37.5. when deep ſleep falleth upon Men, in ſlumbers upon the bed, then he openeth the Ears of Men, &c.

3. A third manner was by Voices, by an audible Voice uttered either by God himſelf immediately, or the Angels.

And theſe audible Voices are accompanied ſometimes with viſible Appearances to the eye; but ſometimes the Voice alone without any viſible apparition.

To our firſt Parents, Gen. 3.3. It was the Voice of God, and not of an Angel. For he ſaith, the Tree which I commanded &c.

But the moſt famous Inſtance hereof was at the giving of the Law upon Mount Sinai, Exod 19, and 20. where the Lord ſpake with an audible Voice from Heaven: chap. 19. 9, 20. ſo that the People might hear; and chap. 20. 22. and ſee, that the Lord talked with them from Heaven.

Deut. 5.22, 23, 24. Theſe words the Lord ſpake unto all your Aſſembly in the Mount, out of the midſt of the Fire, of the Cloud, and of the thick Darkneſs, with a great Voice.

And when ye heard the Voice —

Heb. 12.26. Whoſe Voice then ſhook the Earth:

So Matth. 17.5. A Voice out of the Cloud ſaid, this is my beloved Son —

But they ſaw no ſimilitude, Deut. 4.12.

1 Kings 19.12, 13. A ſtill ſmall Voice.

4. By an inward Inſtinct; by immediate Inſpirations and Impulſes of the Holy Ghoſt.

So to David 1 Chron. 28.12, 19. though he had it in Writing alſo, and left it to his Son — But it was revealed to him by the Spirit of God.

So to Philip, Acts 8.29. The Spirit ſaid unto Philip —

To Peter, Acts 10.19. The Spirit ſaid unto him, and Acts. 11, 12. the Spirit bade me go with them —

To Paul and Silas, Acts 16.7. Not to go into Bithynia; but the Spirit ſuffered them not.

5. By legal Types and Shadows: Theſe were ſpeaking things. And what did they ſpeak? They ſpake forth Goſpel Truths and Myſteries.

The Ceremonial Law was the Goſpel in Types and Shadows. Heb. 10.1. The Law having a ſhadow of good things to come. A Type is a legal ſhadow of Goſpel Truths and Myſteries. Theſe were the ſtanding Ordinances and Inſtructions of thoſe times.

6. By Signs and Wonders. Theſe had a Voice, and did ſpeak the Mind of God: Theſe were atteſtations to the Truth and Mind of God, and to the Authority of the Meſſenger.

See Exod. 4.8. If they will not believe thee, nor hearken to the Voice of the firſt Sign, they will believe the Voice of the latter Sign— Joh. 3.2. We know that thou art a Teacher come from God: For no man can do theſe Miracles that thou doeſt, except God be with him.

The Lord may work Miracles now.

But he doth not now ſend forth any perſon with a Commiſſion to do it, as he did of old.

7. By a ſpecial and peculiar kind of intimacy and familiarity; as it were mouth to mouth, without Parable or Riddle; without Obſcurity; with all poſſible familiarity.

And this was Moſes his Priviledg, Numb. 12.8. with him will I ſpeak mouth to mouth; apparently, and not in dark ſpeeches. Exod. 33.11, 23. The Lord ſpake to him face to face, as a man ſpeaketh to his friend, —thou ſhalt ſee my back parts—

That phraſe of ſpeaking mouth to mouth, notes the clearneſs, and certainty, and familiarity of it: as when Joſeph ſaith, ye ſee it is my mouth that ſpeaketh unto you. Gen. 45.12. This was a priviledg peculiar unto Moſes. Deut. 34.10. There aroſe no Prophet like him ſince, whom the Lord knew face to face.

That that comes neareſt to it ſeems to be the ineffable things that Paul ſaw and heard in the third heaven. 2 Cor. 12.1, 2, 3, 4— and the Revelation given to the Apoſtle John in the Iſle of Patmos, which is the cleareſt, and yet withal the deepeſt and moſt wonderful of all the Propheſies recorded in the Scripture.

There be two Queſtions may ariſe here, which would be briefly ſpoken to.

Queſt. 1. Whether there were not counterfeits of theſe things, and if there were, how did they diſcern the Lords voice in theſe extraordinary diſpenſations from Satans voice in his deluſions.

Anſw. It is true, there were counterfeits of them; there were Viſons, Dreams, ſeeming Miracles, Impulſes from Satan, as well as from God. Diabolus eſt Dei ſimia.

Hence that Caution of Moſes, Deut. 13.1.

And hence are thoſe complaints of the Prophet Jeremy, cap. 14. 13, 14, 15.

1 Kings 22.22, 23. That famous Inſtance of a lying Spirit in the mouths of Ahabs Prophets.

Therefore to have a Viſion, to dream ſtrange and ſupernatural Dreams, to have a powerful Impetus and afflatus from a Spirit, are not things ſimply peculiar to the true Prophets of God.

But though Satan did, partly out of Craft, to deceive thereby the more effectually, and partly out of Blaſphemy and Malice, to put an affront as it were upon God, uſe ways and means of deceiving, that had ſome reſemblance of Gods own ways and Ordinances; yet there were manifeſt and palpable differences between them. I ſhall name but theſe four;

1. The Lord did not uſually ſuffer Satan to transform himſelf ſo far into an Angel of Light, as to come in theſe ways unto his own people, unto ſuch as were truly Godly.

Search the Scriptures, and you will not find, that Satan did appear to give Satanical Dreams and Viſions, and the like, to ſuch as were Godly: It is true, he did tempt them, but in a more ſpiritual manner, as he tempted David to number the people.

Or by other outward means: As when the young Prophet that came from Bethel was deceived by the old one.

But when Satan did inſpire any with Dreams and Viſions, &c. it was done to wicked and ungodly men. As to Saul, when he raiſed up the Devil, he and and the Witch ſaw the Gods, that is, Spirits, infernal Spirits aſcending up out of the Earth.

And to the falſe Prophets of Ahab, thoſe four hundred-Idolaters; they ſpake as Prophets, and were acted by a Spirit; but it was a lying Spirit, and they were lewd and wicked men: ſo that there was a great difference in the Perſon or Subject recipient of Divine Revelations, and of Satanical Deluſions.

2. In Divine Diſcoveries there was an holy Elevation of their Minds when they did receive them; but in the Organs and Inſtruments of Satan, there was only a ſtupefaction and depreſſion of them.

As when John did receive the Revelation, he was in the Spirit, chap. 1. 10.

Sometimes they were ſo far elevated, and raiſed, and acted by the Spirit, that they did not attend to any other thing; but were tranſported above Senſe and ſenſible things, to attend wholly to the Viſions and Revelations of God:

So Peter fell into a Trance, Acts. 10.10.

Paul was 〈 in non-Latin alphabet 〉 , Acts 22.17.

Hence oftentimes they fell upon their Faces, being aſtoniſh'd at the Majeſty and Glory of the Lord; both gratious and natural Fear concurring— Ezek: 1.28. Dan: 10.8, 9. Matth. 17.6, 7.

But this Raviſhment of Spirit was not a ſtupefaction, but an holy Elevation of their Minds, whereby they were taken off and lifted up above all theſe low things, to the higheſt exerciſe of Faith and ſpiritual Reaſon, and ſo better fitted and compoſed to receive thoſe Divine Irradiations and Manifeſtations of God:

So Daniel 10.1. He underſtood the thing, and had underſtanding of the Viſion:

So Balaam, when the Lord was pleaſed in an extraordinary caſe to act him after the manner of a true Prophet, Numb. 24.4, 16. falling into a trance, but having his eyes open.

But on the contrary, ſuch as were acted by Satan, they had their extatical Furies, wherein their Minds were ſo diſcompoſed, that they were not compotes ſanae mentis. As ſome have written of the Sybils, that when after their Propheſyings, they came to themſelves again, they had forgotten what they had ſaid, and ſo could not review and correct what was written from them:

But it was not ſo with the Prophets of God, John wrote, and had Order to write his Apocalypſe: and ſo the other Prophets.

And when thoſe to whom, and by whom the Devil ſpake, were not diſcompoſed to ſuch a degree, even to fury and Diſtraction; yet they were always debaſed and brought down below themſelves. The Lords Prophets were raiſed above themſelves: Theſe were depreſſed even below themſelves by dealing with Satan.

3. The Prophets and Servants of God had an inward Seal from God of the Truth of what they ſpake. Not unlike that new Name in the white Stone, which none could read but he that had it. Revel. 2.17. Jer. 11.18. — They believed, and therefore ſpake. 2 Cor. 4.13. See Iſai. 52.6. My people ſhall know that I am he that doth ſpeak, behold it is I.

The true Prophets were no Scepticks; they were as ſure of what they ſaid, that it was the Mind of God, as Miniſters are now, when they preach the Goſpel. 1. Joh. 1.1, 2.

On the contrary, thoſe by whom Satan ſpake, either knew that they were acted by the Devil, as the Witch at Endor; Or elſe were deluded by him to think it was God; or elſe knew not, but were uncertain in themſelves.

4. They had alſo ſome of thoſe ordinary Rules of Tryal that we have now. As for inſtance. If God confute them by the event. Deut. 18.21, 22,— or if it correſpond with the event; yet if it be contrary to the Fundamentals of Religion. See Deut. 13.1, 2, 3. Or if they be wicked men on the one ſide, and the Prophets of the Lord on the other— This gave ſome glimmerings of Light to Jehoſaphat. 1 King. 22.7. They were Baalites, pretenders indeed to Jehovah; but ſuperſtitious wretches; therefore he could not acquieſce in what they had ſaid.

Queſt. 2. Whether theſe ways of Diſcovery be now ceaſed, yea or no?

Anſw. As to that, the Text is plain enough: That inſtead of all thoſe divers manners uſed by God of old, he hath now ſubſtituted inſtead thereof this one and only way of revealing himſelf, viz. in and by his Son.

And his Son ſpeaks by his Word and Ordinances; as alſo by the Works of his Providence, in all which his Spirit breaths: Therefore there we are to meet with God, and to hear his Voice, and there only to expect it.

Theſe old things are vaniſhed away.

Some think there be ſome footſteps of them to this day.

See a notable Inſtance of Information by a Dream in the Life of Zuinglius Melch. Adam. p. 43. And of a Viſion in Melancthon on Daniel 10.

1, But firſt ſuch things are altogether extraordinary: the Lord goes out of his ordinary courſe, when he doth ſuch things; they are not the ſtanding ways that God hath appointed under the Goſpel; therefore they are not to be expected or truſted to.

2. They are only to be regarded in the way of a Providence, not in the way of an Ordinance, and to be tryed and judged by the Matter of them, as agreeing or diſagreeing with the Scripture. As if a man in a Dream have ſome Duty, ſome Scripture-truth brought to him, he is to obſerve and accept the Providence of God in it: Or if he find a ſtrong impulſe or motion of the Spirit in his Heart, whereby ſome Truth or Duty is ſtrongly impreſs'd and ſet upon his Heart; Let him examine it by the Scripture, and if the Scripture ſay, it is a Duty, he is to look at that internal motion and impreſſion, as a motion of the Spirit of God, elſe not.

Ʋſe 1. See the variety of Gods Wiſdom and Goodneſs to his people, that he hath ſo many ways revealed himſelf to them.

Ʋſe 2. We may ſee ſomething of the lowneſs of that legal Diſpenſation, from this which hath been ſaid, that the Lord ſpake in ſuch divers manners.

Ʋſe 3. Bleſs God for the days wherein we live, and for the Diſpenſation we are under. It is much clearer and better. For it is by his Son, ſpeaking by his Word, working and breathing by his Spirit. The Light ſhines much clearer. We ſee that which many Kings and Prophets and righteous men have deſired to ſee, and have not ſeen; as Matth. 13.17. Luke 10.24. Chriſt ſpake it to his Diſciples then, but it holds true concerning all the Saints under the New Teſtament.

It is true; there was a Cloud of Antichriſtian Darkneſs did ariſe, which did exceedingly obſcure Goſpel-light. But that Cloud was never ſo dark, but that the Elect of God did ſee through it in ſome meaſure.

Moreover the Lord hath begun to diſpel and ſcatter thoſe Clouds of Antichriſtian Darkneſs, and will in time ſcatter them from off the face of the earth.

2. We are now to ſpeak to the ſecond Word, theſe divers times.

Having ſhewed the divers Manners of the Lords ſpeaking to his people of old, we are now to ſhew the divers Times, or ſeaſons, wherein he did it. For he ſpake not only 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , by piece-meal, not all at once, but here a little, and there a little; firſt one piece of his Mind was diſcovered at one time, then another piece at another time; firſt a little Light brake forth, ſome darker hints and intimations, then further and clearer Diſcoveries and Manifeſtations by degrees.

In the opening of this we ſhall have occaſion to run through ſome general heads of the Hiſtory of the Church throughout the Scripture, till the coming of Jeſus Chriſt.

And it is an Inquiry both uſeful and profitable, and alſo pleaſant and delightful to an inquiſitive Mind; to view the ſeveral ſtates of Religion, and of the Church of God in the ſeveral ages of the World.

Under every one of which we ſhall have occaſion to take notice both of Gods Manifeſtations, and of mens Departures from the Lord, and from the Truth; That we may ſee the occaſion of every new Diſcovery; they departed and deſtroyed themſelves; and then the Lord appeared again in recovering Diſpenſations.

Now theſe 〈 in non-Latin alphabet 〉 , theſe ſeveral pieces and parcels of the Lords Diſcoveries and Manifeſtations of himſelf may be referred to two general heads.

1. Before the Law. 2. Under the Law.

Theſe were the two great pieces of it, and the Scripture takes notice of them both.

Of that Diſpenſation that was before the Law, from Adam to Moſes; as the Apoſtle ſpeaks, Rom. 5.14. Death reigned from Adam to Moſes.

Of the Diſpenſation under the Law, our Saviour ſpeaks, Matth. 11.13. For all the Prophets and the Law propheſied until John: again Luk. 16.16. the Law and the Prophets were until John.

The difference between theſe two lay chiefly in this; that under the former Diſpenſation, the ordinary way of preſerving the Knowledg of God, was only by oral Tradition: But from Moſes his time, it was committed to Writing.

In both theſe the Church of God was under years, in a ſtate of Childhood, Gal. 4.1, 3. But in the former, viz. the time before the Law, they were little Children, it was the very Infancy and firſt and weak beginnings of the Church.

This Period of the Churches Infancy may be ſubdivided into three particulars.

1. The Diſpenſation they were under from Adam to Noah. 2. From Noah to Abraham. 3. From Abraham to Moſes.

1. Adams Diſpenſation, I mean, after the Fall. For it is the gradual breakings forth of Goſpel-light whereof the Text ſpeaks.

We are to conſider how the Lord then ſpake, and how far he revealed himſelf in that age and ſtate of Mankind. Beſides what was common to all times, viz. the Works of God, and the Light implanted in mans heart: there were ſeveral things that were the ſpecial Diſcoveries and Light of that Age, I ſhall inſtance in four particulars.

1. The Lord, having convinced them of their Sin, gave them that famous Promiſe, that the Seed of the Woman ſhould break the Serpents Head, Gen. 3.15.

This was the firſt Beam of Goſpel-Light that ever brake forth unto loſt and fallen Man: A comprehenſive Promiſe, which includes the whole Goſpel; as you have formerly heard in many particulars upon that Text, Gen. 3.15.

This great and precious Promiſe they and all the Saints for almoſt four thouſand years did believe and live upon, waiting and longing for the coming of that bleſſed Seed, that victorious Seed, that ſhould ſlay the Dragon, and deſtroy the Works of the Devil; as 1 Joh. 3.8.

It is thought that Eve did hope to have ſeen him in her days, and that ſhe her ſelf ſhould have been the immediate Mother of the Meſſiah: And thence ſhe called her firſt Son Cain, Poſſeſſion; thinking ſhe had now got the Promiſe in poſſeſſion and performance: But afterwards perceiving her miſtake and diſappointment, ſhe called her next Son Abel, Vanity: As it is a common error, that we are apt to run into in the exerciſe of Faith upon the Promiſes; we are apt to antedate the time of performance, which is from a ſecret mixture and working of unbelief; for he that believeth ſhall not make haſte, Iſai. 28.16.

2. To this Promiſe the Lord added ſome outward and viſible Signs and Tokens for the further help of Faith. In all times ever ſince God made Man, he hath given him ſome outward and ſenſible things, to be Signs and Repreſentations of ſpiritual things, as being ſuitable to the Nature of ſuch a Creature, Man conſiſting both of Soul and Body.

Even before the Fall there were two Sacramental Trees, the Tree of Life, and the Tree of Knowledge of good and evil: and now under the Goſpel, we have two Sacraments, Baptiſm and the Lords Supper.

So in theſe firſt times after the Fall, they had ſomething of the like nature: The ſignal inſtance hereof is, the Sacrifices, or the ſlaying of clean Beaſts, and offering them, and other things up to God to make atonement. For it is expreſſed that Cain and Abel did it, Gen. 4.3, 4. and Noah afterwards. Which to have done without Order from God, had been deteſtable and abominable. Therefore there is no doubt, but as they were taught by their Parents; ſo their Parents were inſtructed from the Lord about it.

And in Noahs time, we find there was a diſtinction of Beaſts into clean and unclean, Gen. 7.2. that is, clean for Sacrifice. For it doth not appear, that any of them were uſed for Food before the Flood.

What this aimed at, the Scripture is plain, Heb. 9.22. Without ſhedding of Blood, there is no Remiſſion of Sins: and Chriſt is ſaid to offer up himſelf a Sacrifice for us, Epheſ. 5.2. therefore they did look at Chriſt.

Before Sin there was no need of any Sacrifice for Expiation of Sin.

Hence among the Gentiles they had a cuſtom of ſacrificing, from ſome ſlender Fame remaining among them of ſuch an Inſtitution: for it was no part of the Light of Nature; though they were ignorant of the true God, the true Object to whom to preſent their Sacrifices: Hither alſo ſome refer that paſſage, Gen. 3.21. Ʋnto Adam alſo, and to his Wife, did the Lord God make Coats of Skins, and clothed them. This is thought to have a further Myſtery included and aimed at in it. For there is a ſpiritual Clothing often ſpoken of in Scripture.

As they were under a double Nakedneſs both of Soul and Body; their Souls diveſted of Gods Image, and original Righteouſneſs, and their Bodies overſpread with Shame: ſo the Lord provided a double Clothing for them: He did not clothe their Bodies, and leave their Souls naked; but he gave them both the upper Garment of Juſtification, and imputed Righteouſneſs, and the inner Garment of Sanctification and Grace inherent.

This may be conſidered alſo under another Notion, as one of the Favours of Providence unto thoſe firſt times of fallen Mankind; that now was the Invention of many uſeful Arts and Sciences. Here God himſelf vouchſafes to teach them how to make Clothes.

We read alſo in Gen. 4. of ſundry other Arts and Occupations, as ver. 20. Jabal was the Father of ſuch as dwell in Tents, and of ſuch as have Cattel. The meaning of it is well explained in the Margent, the firſt Inventor of Tent making, and of Paſtorage and keeping Cattel. And his Brothers Name was Jubal: he was the Father of all ſuch as handle the Harp and Organ, ver. 21. the firſt Inventor of Muſick, I mean Inſtrumental Muſick; For Vocal Muſick, Nature it ſelf teacheth that. And ver. 22. The working of Mettals, by Tubal-Cain, an Inſtructer of every Artificer in Braſs and Iron: whence aroſe the Heatheniſh miſtakes and fables of Vulcan.

Theſe were great Mercies, and gave ſome further Diſcoveries of God to thoſe who had Eyes and Hearts to ſee him in his Works. For all lawful Arts and Sciences, and all the Rules thereof, are Beams of Gods Wiſdom, and Gifts, and Operations of his Spirit, Prov. 8.12. I Wiſdom dwell with Prudence, and find out Knowledg of witty Inventors.

So Bezaleel and Aholiab, Exod. 31.3. I have filled him with the Spirit of God in Wiſdom, and Ʋnderſtanding, and in Knowledg, and in all manner of Workmanſhip: and ver. 6. I have given with him Aholiab.

Thoſe mean Trades and Occupations, Iſai. 28. are the Gifts of God — The Lord teacheth the Husbandman how to threſh his Corn, and to beat out the Cummin.

3. There was ſomething alſo of Church Diſcipline exerciſed in thoſe firſt Ages of the Church.

A ſignal Inſtance hereof we have in Gain, Gen. 4.12. A Fugitive and a Vagabond ſhalt thou be in the earth. God himſelf pronounceth Sentence upon him: ver. 16. he is ſent forth loaden with the Curſe of God from the Fellowſhip of his people.

This is thought to have been about the hundred and thirtieth year after the Creation of the World. For probably Eves next Son, was the next year after Abels Death, and then Adam was one hundred and thirty years old, Gen. 5.

Moreover it is noted, that in Enos his time there was a Reformation of things, Gen. 4.26. then began men to call upon the Name of the Lord; which ſeems to be meant of a Segregation of the precious from the vile.

1. It cannot be meant, that now men began to prophane the Name of the Lord. For the Apoſtacy began before in Cain, and his Crew, which was before the Birth of Enos one hundred and ſix years.

2. Neither can it be meant, that now there was the firſt Religious Worſhip of God. For that had been long before by Abel; and by Adam and Eve, and others of the Godly in thoſe times.

3. Therefore it ſeems clearly to be meant of ſome new Reformation of Religion: the wicked party being grown by this time very numerous; the godly, as it ſeemeth, withdrew from them; before, when there was but one Cain that had fallen off, Reformation might be attained by thruſting him out from among them.

4. But now, ſo great a number, and perhaps the greater part being corrupted, the Godly might not continue and mingle themſelves with them; nor could they caſt them forth. For this, a minor part could not do to the greater part.

5. Therefore they could do no more but withdraw and walk by themſelves; and ſo they came to be called the Sons of God, that is, Profeſſors of the true Religion; who were called by this Name; and the other were but Sons of Men.

From all which, it is matter of admiration, that there ſhould be ſo much of oppoſition and averſion in the Minds of ſome, unto all manner of Church-Government and Diſcipline at this day, in this height of Goſpel-Light: the outward Signs and Ceremonies of Religion having been connected with Diſcipline in all Ages, from the firſt Manifeſtation of the Goſpel, even until now.

4. The Lord did in thoſe days inſpire, and raiſe up ſome to be Prophets and Preachers of Righteouſneſs; beſides the Inſtructions of all the godly Parents to the Children.

There were ſome perſons peculiarly eminent amongſt them: as Enoch; he propheſied that there was a day of Judgment coming, Jude. 14. which was partly fulfilled in Noahs Flood; but ſhall be more fully and perfectly at the great Day.

The Name of his Son Methuſelah was a Prediction of the Flood. For it ſignifieth Mortis Gladius, the Dart of Death; or when he is dead, God will ſend his ſword, his Dart and Arrows of Divine Wrath and Vengeance againſt a wicked World.

And laſtly Noah himſelf a Preacher of Righteouſneſs, he lived amongſt them ſix hundred years before the Flood, and he preached and propheſied of the Flood for a hundred and twenty years before it came. Of whom we ſhall ſpeak further by and by.

Now this firſt Diſpenſation of the Lord unto his Church, continued from firſt to laſt about ſixteen hundred fifty ſix years. For ſo long it was from Adam to the Flood: as you will find, if you compute and put together the Lives and Ages of thoſe ten Antediluvian Patriarchs recorded in the fifth Chapter of Geneſis.

But there was an Apoſtacy, a falling away from God under this Diſpenſation. It began in Cain, and his Unbelief of the Goſpel. For by Faith Abel offered a more acceptable Sacrifice than he, Heb. 11.4. therefore the others wanting Faith, made his unacceptable: At laſt he kills his Brother, and being dealt with by God about it, he repented not, Gen. 4. But in time the Apoſtacy grew about it, he repented not, Gen. 4. But in time, the Apoſtacy grew to its height; that all Fleſh had corrupted his way upon the earth, Gen. 6.12. and there was a general Atheiſm and Prophaneneſs, Job. 22.16, 17.

The Apoſtacy under this Adamical Diſpenſation of the Goſpel (for I know not what fitter term to expreſs it by) conſiſted chiefly in three things.

1. Senſuality and brutiſh Luſts, they took their ſwinge in their Luſts. This is mentioned in Gen. 6.2. and Matth. 24.38. The Sons of God ſaw the Daughters of Men, and took them Wives — Hence aroſe all the Heatheniſh Fables of the Adulteries and Whoredoms of their Gods. For the old Pagan Gods were indeed no other, but thoſe old Gigantine Rebels and Sinners againſt the Lord in the firſt times and ages of the World.

2. Violence and Oppreſſion, Gen. 6.11. The Earth alſo was corrupt before God, and the Earth was filled with Violence. Being men of great Strength, and many of them no doubt Gyants, they did whatſoever they liſt.

3. Sinful Mixtures and Confuſion between the Church and the World, Gen. 6.2. The Sons of God, that is, the Profeſſors of Religion, married with the Daughters of Men, that is, Profeſſors with ſuch as were prophane. The Sons of God cannot be meant of the Angels, for they were not capable of bodily Luſts, they could not fall in love with Women.

Hereupon the Lord brought in Deſolation, and cut them down with a Flood: as Job. 22.16. and ſo put this Adamical Diſpenſation to an end: but brought in another, and a new Diſpenſation of himſelf, viz.

2. To Noah and his Poſterity. This was the Lords ſecond Diſpenſation to his People. For the Lord would not yet caſt off his Care of wretched Man; but recover him, and ſet him up again once more.

Now unto all the former Diſcoveries there were ſeveral additions. For that great Goſpel-Promiſe, that a Saviour ſhould come, and that the Seed of the Woman ſhould break the Serpents Head; they had that, and did live upon it ſtill; they had alſo Sacrifices, and Cloathing, and Church-Diſcipline; but new Diſcoveries were added: The Lord ſpake ſomething more of his Mind unto them. There were ſome further Beams of Light appearing and ſhining forth upon them.

1. He ſaved them by Water in the Ark, the Story whereof you have in the 6, 7, and 8. Chap. of Geneſis, remembred 1 Pet. 3. as a Type of Baptiſm.

And (by the way) this could not but be of great uſe to all Poſterity. For though Nature would teach men the uſe of Boats, and leſſer Veſſels, to paſs the leſſer Brooks and Rivers: yet that they had any great Ships before the Flood is not probable: So that here it ſeems was the beginning of the Art of Navigation and Shipping.

2. He renews his Covenant With them, with Noah and all his Seed, even all mankind; and gave them the Rainbow for an outward Sign and Pledge thereof, Gen. 9.8, 9, 12. to 18. 〈 in non-Latin alphabet 〉 This is the firſt inſtance where the word Covenant is uſed concerning the Tranſactions between God and Men. The Rainbow was the Sign thereof, (the horns downwards, and the back upwards to Heaven, intimating that the Lord will not ſhoot out of his Bow the Arrow of another Deluge) which, whether it were there before, and now only made a Sign of the Covenant, or that now it had its firſt Exiſtence is diſputable. But it is probable enough, that it might be altogether new: yea, though we ſuppoſe the Rainbow to ariſe from natural cauſes. For a years Deluge could not but cauſe a great alteration in all the Elements, and in the Clouds, and in the Air, whereby there might new Phaenomena, new appearances in the Heavens, which never were before.

Moreover it might be produced by a new creating Power of Providence; beyond the force of any natural cauſes, and alſo inſtituted for a Sign of the Covenant.

It could not have afforded any great aſſurance to them, if they had only the ſeeing and beholding of it, (which was all that was to be done in this Sacrament,) to ſee nothing but what they had ſeen before; could yield but ſmall comfort and aſſurance to that new World.

And that this Covenant had a further Myſtery in it, than meerly outward Preſervation from another Deluge;See Caryl on Job. 37.15. See Iſai. 54.9. For this as the is Waters of Noah unto me— The Covenant of my Peace ſhall not be removed.

The Rainbow therefore was a Sign of the Covenant of Grace. Hence Revel. 4.3. Behold a Throne was ſet in Heaven, and one ſate on the Throne — and there was a Rainbow round about the Throne. Confer. on Rom. 5.14. of Noah as a perſonal Type. Revel. 10.1. Chriſt the Angel of the Covenant is deſcribed, as having a Rainbow upon his Head.

3. He inlargeth their proviſion of Food to eat, by giving them a Commiſſion to eat the Fleſh of the Brute creatures, Gen. 9.3. At firſt there is no mention of any other proviſion, but the Fruits of the Earth, Gen. 1.29. But there was need of ſome further ſupply; becauſe it is probable, that the Vigor of the Earth, and the Virtue of the Herbs and Plants, and Fruits thereof could not but be ſomewhat impaired and decayed by that whole years Winter.

Therefore, for men upon a Religious account to forbid the eating of ſome Meats, as the Papiſts forbid Fleſh in Lent, it is a ſuperſtitious Infringement of the Liberty here granted, and given by the Lord unto all the Sons of Noah.

4. The Blood was wholly reſerved and excepted, Gen. 9.4. But Fleſh with the Life thereof, which is the Blood thereof, ſhall ye not eat. This ſeems to be done partly upon a moral, and partly upon a ſpiritual and Ceremonial account.

Moral, for mans Health, and to prevent that Ferity and Savageneſs which Mankind is ſo apt to degenerate into: as in ſome barbarous Nations, they would drink the living Blood out of the Horſe they rode upon, opening a Vein with an Inſtrument when they were thirſty. This is barbarous and ſavage, and this Prohibition here given excludes and forbids ſuch a Practice; which thoſe Gyants of wickedneſs before the Flood, it is not improbable, but that to other barbarous and raging ſins, they might add the eating of living Creatures alive; therefore the Lord doth ſo directly and expreſly interdict and forbid it.

And it is the Judgment of ſome very learned men, that the eating of Blood cold, and dreſt as other Meat, was not at all forbidden. For the Prohibition lies not directly againſt Blood, but againſt the eating of living Fleſh, Fleſh animated with the living Blood: For the Blood is the Seat and Chariot of the Life and Vital Spirits.

Some think it was done upon a Ceremonial account. The Blood was reſerved as a ſacred thing unto the Lord, till ſuch time as that precious Blood was ſhed, which hath put an end to all Types and Shadows. This is expreſſed Levit. 17.11. I have given it to you upon the Altar, to make an atonement for your Souls: For it is the Blood that maketh an atonement for the Soul: as the former moral Reaſon is expreſſed, v. 14.

It is true, the Ceremonial Law came by Moſes; but the meaning is, not that there were no parts at all of it before his time; for there were Sacrifices from the Fall of Man: But the meaning is, that Moſes did incorporate and ſum them all up together, with many divine enlargements and additions, into that great body of Ceremonial Laws by him eſtabliſhed and ſetled in that Church and People of Iſrael. Therefore there might be a Ceremonial Prohibition of Blood even from Noahs time.

5. The Lord now gave unto Mankind that great Ordinance of Magiſtracy, Gen. 9.6. Whoſo ſheddeth Mans Blood, by Man ſhall his Blood be ſhed. Of which Divines ſay truly, that it is Remedium corruptae Naturae. But yet corrupt Nature, ſo far as appears out of the ſacred Hiſtory, never had the Uſe and Benefit of it till now: but rather on the contrary, the Lord ſecures Cain, as it were, by ſpecial Diſpenſation, Gen. 4.15. The Government of the World before ſeems to have been only domeſtical and paternal, which might eaſily be; Parents then living ſo long as to ſee whole Towns and Cities of their own Children and Poſterity: But this paternal way of Government was ſo mild, that it was not effectual and ſufficient to reſtrain Vice and Wickedneſs; but it grew to ſuch Gigantick ſtrength and height, that there was a neceſſity to cut them down with a Flood.

But therefore now to prevent the like Degeneracy and Deſtruction, the Lord puts a ſtronger Bridle of Reſtraint upon the outragious Wickedneſs and Corruption of mans Nature, namely this of Magiſtracy or Civil Government, whereby ſome are intruſted with the Power of the Sword, to take away the Lives of others in groſſer caſes, eſpecially that of Murther.

6. God divided the World amongſt them, Gen. 10. which conſiſted of three parts then known, though not by theſe names, to wit, Aſia, Africk, and Europe, whereof Sems Poſterity dwelt chiefly in Aſia, Chams in Africk, and to Japhets Poſterity Europe fell, known in Scripture by this name, The Iſles of the Gentiles, Gen. 10.5. of whoſe Poſterity we our ſelves are.

And now one would think Mankind was happy, when God thus ſets them up again, begins with them upon a new ſcore as it were.

But there were three or four things eſpecially that did ruine all, and brought this Diſpenſation to an end.

1. The Apoſtacy of Cham and his Poſterity, Gen. 9.22. an unnatural ſin, to deſpiſe and diſhonour his Parents,Calvin apud Wallet in Cor. and himſelf not a Child when he did this, but above a hundred years old, ver. 25. the Curſe is thundred forth againſt Canaan: ſo the Puniſhment anſwers the Sin. Cham is an ungratious Son to his Father, therefore he hath a curſed Son.

And perhaps Canaan might be preſent and Partner in his Fathers Sin; or the moſt delightful of his Children, being the youngeſt; and ſo the Curſing him would be moſt likely to pierce and grieve his Fathers hard Heart: and it may be ſo expreſs'd for the greater comfort of the Iſraelites, that the Nation they were to expel, were a Generation of the Curſe of God: But certain it is, that Cham himſelf was intended, and curſed in that Curſe. This fell out about forty years (as ſome reckon) after the Flood.

2. That impious attempt of building the Tower of Babel, Gen. 11.4. whether to ſecure themſelves from another Deluge, through their unbelief and diſtruſt of Gods Promiſe; or thinking to climb into Heaven, a mad Project, but Sinners act ſometimes at a ſtrange rate of Madneſs, not knowing what they do; or that they were moved and acted by Pride and Vain glory, to get them a Name: This the Text expreſſeth, being probably the end moſt generally aimed at by them; though it is like they had various motives and inducements, and thoſe very fooliſh and wicked.

This Defection was from that of Chams, about ſixty two years, as ſome compute.

3. There was a ruining Judgment came upon them for this ſin, viz. the Confuſion and Diviſion of Tongues; a juſt and ſevere puniſhment (the Hebrew being retained among the godly Seed of Heber: which was ſo denominated from him, becauſe his Poſterity were the chief Preſervers of it) which was a puniſhment that did increaſe the Apoſtacy. For it made the Communication and Propagation of the Light and Knowledg of God amongſt them more difficult.

4. That provoking ſin of Idolatry, I mean that groſſer ſort of it, worſhipping the Creatures and Images. That the riſe of this Abomination was in this Period, may appear thus.

If it had been before the Flood, doubtleſs the Lord would have mentioned it amongſt the Cauſes of that Deſtruction: he mentions other leſſer ſins, but not this:

Moreover it was amongſt Abrahams Anceſtors when they dwelt beyond the River Euphrates, Joſh. 24.2. The place where this Deluſion firſt aroſe, ſeems to be Babylon, which is called the Mother of Fornications, which is meant of Idolatry, and Spiritual Fornications, as well as bodily, Revel. 17.5.

And Chaldea the Land of graven Images, Jer. 50.38. therefore it is likely, the firſt riſe of this ſin was at Babel, not long after the building of the Tower of Babel; it being an uſual ſtratagem of Satan, when his Kingdom hath received ſome deadly ſtroke in one form, to find out ſome new Appearance, ſome new Device to appear in, to recover his Loſſes, and to ſeduce corrupted man again, as Revel. 12. when the Dragon was caſt down, when Paganiſh Idolatry was deſtroyed, then he raiſeth up Popiſh Idolatry, cap. 13. Beaſt-worſhip inſtead of Dragon-worſhip.

So here Atheiſtical Prophaneneſs being teſtified againſt by God from Heaven by the Flood, and then again by confounding the Builders of Babel; Satan betakes himſelf to this ſtratagem; that if there muſt be ſome Religion, and ſome Worſhip amongſt men; he would deceive them with a falſe Object, and ſo ſeduce them from the Knowledg and Worſhip of the only true and living God, by preſenting a multitude of falſe Gods.

But thus this ſecond Diſpenſation was corrupted and loſt: whereupon the Lord ſets his Church and true Religion, as it were, upon a new bottom in Abraham and his Seed.

This ſecond Diſpenſation under Noah continued about four hundred twenty ſeven years, as you will find it, if you compare the Lives of the Patriarchs, Gen. 11.

But you muſt remember in the computing of it, that Terah was a hundred and thirty years old at Abrahams Birth, as appears out of cap. 11.32. compared with cap. 12.4. For Abraham was but ſeventy five when his Father Terah died, being two hundred and five. Now if ſeventy five be deducted out of two hundred and five, there remains one hundred and thirty. In the reſt of the Computation and Chronology there is no difficulty.

3. And ſo we come to the Lords third Diſpenſation, which was that to Abraham and his Seed. Wherein the Lord ſpake forth ſomething more of mind, than ever formerly. There were now brighter Beams of Goſpel-Light ſhining forth upon the Church of God than ever before. I ſhall inſtance but in four particulars.

1. The Lord calls him forth out of his own Countrey, and from his Fathers Houſe, and ſo plucks him like a Brand out of the Fire, from the midſt of Idols and Idolaters, Gen. 11.31, from Ur of the Chaldees to Haran, and Gen. 12. from Haran into Canaan, Iſai. 41.2. who raiſed up the Righteous man from the Eaſt.

2. He promiſed him a Seed, a bleſſed Seed; that of him ſhould come that great and bleſſed Seed ſo much expected and longed for by all the Saints ever ſince the firſt Promulgation of the Goſpel to our firſt Parents in Paradiſe: that Seed in whom both he and all the Nations of the Earth ſhould be bleſſed, Geneſ. 22.18.

Till then we do not find any particular and expreſs mention of what Family the Meſſiah ſhould come.

But now this Promiſe of this Seed is renewed and repeated ſeven or eight times over in the Hiſtory of Abraham in Geneſis: and it is a Promiſe, not only of a numerous Poſterity, and a Church-Seed, viz. his Poſterity to be the only Church of God on Earth; but which is more, a Promiſe of that great and bleſſed Seed.

3. He promiſed him alſo the Land of Canaan for an Inheritance unto his Seed after him, when they had ſuffered, and been in an unſetled condition as ſtrangers and pilgrims four hundred and thirty years, Gen. 15.13. — 18. which was a typical Land, and did relate unto another and a better Countrey beyond that, as Hebr. 11.

4. The Lord gave him Circumciſion as a Seal of this Covenant, and of the Righteouſneſs of Faith, Gen. 17.10. This is my Covenant, which ye ſhall keep between me and you, and thy Seed after thee— Every manchild ſhall be circumciſed. Rom. 4.11. He received the Sign of Circumciſion, a Seal of the Righteouſneſs of Faith.

The duration of this Diſpenſation, under which Abraham, Iſaac and Jacob, and the twelve Patriarchs and their Poſterity continued and enjoyed God, till the Lord provided further Mercies for them by the hand of Moſes (of which afterwards) I ſay, this Period and State of the Church continued about four hundred and thirty years, Gen. 15.13—

We have now gone through the three firſt pieces, the three firſt ſteps and degrees of the Lords gradual Patefactions and Manifeſtations of his Mind before the giving of the Law.

Thoſe other pieces of Diſcovery under the Law, we ſall ſpeak to (the Lord aſſiſting) afterwards.

Mean while let us reflect a little upon this that hath been ſaid, in order to ſome practical Improvement of it, in ſome practical Inferences and Inſtructions from it.

Ʋſe 1. See the Infant ſtate of the Church and true Religion, how low and weak the firſt beginnings of it were. Chriſt compares it to a Grain of Muſtard Seed Matth. 13.31, 32. in the firſt beginnings under the New Teſtament: It is true alſo of the old times.

Inſtruct. 2. We may here ſee how prone Mankind is to degenerate, and fall from God: God no ſooner ſets them up again, but they fall again.

The Church of God had ſtood but a matter of a hundred and thirty years in Adams Family, which included all Mankind; when Cain falls into open Murther.

Well, he is turned out, and a matter of a hundred years after things are ſo corrupted, that Seth calls his Son Enos, miſerable man.

Well, about three hundred years after, (as ſome conjecture, for the particular time is not ſet down in the ſacred Hiſtory, but it may be ſuppoſd to be thereabouts from Cains Defection and Ejection,) there is a new Reformation in the time of Enoſh. How long this reformed ſtate continued is not certain; but ſure it is, that when the World was but ſixteen hundred fifty ſix years old, there was ſuch a general and univerſal Corruption of things, that the Lord thought it neceſſary to cut them down with a Flood: That (as ſome have expreſſed it) all mankind is ſick of the Falling-ſickneſs: Or, as the Lord himſelf complains, Hoſ. 11.7. My People are bent to backſliding from me: though they called them to the moſt High; yet none at all would exalt him: though the Prophets called them to repent and turn to the Lord; yet there was none found that would exalt and ſet up God in his heart and life. There is a backſliding bent upon the Heart, like the Byaſs upon the Bowl, that turns it aſide, a departing diſpoſition of ſpirit.

3. Behold and ſee the free Grace of God in ſo many recovering Diſpenſations, and renewed Diſcoveries and manifeſtations of himſelf. Oh the Love of God to worthleſs Man! he was loth to give up ſuch a loſt Creature. This is that Divine Philanthropy, whereof the Apoſtle ſpeaks, Tit. 3.4.

4. Theſe old things being paſt and vaniſhed away, do not ſit down with attainments of ſuch low Diſpenſations, but labour for ſuch degrees of Light and Grace, and Communion with God, as becometh Saints under the New Teſtament Adminiſtrations.

Beloved, the Diſpenſation of the Age wherein we live is high and glorious: But it may be thy particular Diſpenſation is low, thy own perſonal attainments come very ſhort: Thou art but like a Believer that lived under Adams, under Noahs, under Abrahams, Diſpenſation.

Signs of a Chriſtian under a low Diſpenſation.

1. When there is an inordinate affecting, and a luſting after outward, and viſible, and extraordinary Appearances and Operations, ſuch as they were Wont to have in thoſe childiſh times: Such may be Chriſtians, and may have the root of the matter in them; but they are Chriſtians of the loweſt form. There is a luſting in our hearts, by nature, after ſuch things, after extraordinary Operations, which God is wont to croſs, as he did in Naaman, 2 King. 5.11. ſo when Chriſtians linger much after, and lay much weight upon Dreams, and Viſions, and extraordinary Raptures, and Raviſhments of Spirit: or it may be look'd after Miracles, if they hear of any vain pretender thereunto.

I had rather have a little ſolid Comfort in that good old plain Scripture way of Faith and Repentance, and labouring with my own Heart to apply the Promiſes; and I value this more, than if an Angel ſhould appear to me out of Heaven, to tell me, that I am a Child of God: For if an Angel ſhould appear to me with ſuch a Meſſage, I profeſs, I ſhould not know whether to believe him or not; but I am ſure, that if I walk cloſe with God, if I exerciſe my ſelf unto Godlineſs, and unto Communion with him in Faith and Prayer, and in ſeeking of him, and humbling my ſelf before him daily; I am ſure, that in this way I cannot miſcarry; if the Goſpel be true, I am ſafe, the Lord keeping me in that way.

I would not adviſe Believers utterly to reject all Evidences and Comforts, where there is poſſibly ſomething of Enthuſiaſm intermixt, if there be a ſuitableneſs to their condition in the Promiſes brought to hand in ſuch a way; and if there be a ſpiritual Savour in the Heart, and a reliſh of the Goſpel, and the Promiſes and Bleſſings of it.

I ſay then, receive them which way ſoever they be brought to hand, though it be by a Dream.

But I would exhort you not to reſt in ſuch a way; but labour for an higher and more ſolid and ſpiritual way of Comfort, and Communion with God.

2. Art thou acted by a ſpirit of Light and Love, or Darkneſs and fear? haſt thou a dark or clear Light?

It may be thy Candle gives but a dim Light, and ſmokes in the ſocket, as if it were going out: Thou art dark, as to the Light and Work of this age. This is a ſign thou art but low in thy attainments. Art thou acted by Fear or Love? If by Fear only, this is low and legal: if by love alſo, this is Goſpel-like.

The Law genders unto Bondage, Gal. 4.24. It was delivered Heb. 12.18. with darkneſs and tempeſt: But the ſpirit of the Goſpel is a ſpirit of Faith and Love, not of Fear and terror.

3. Where there is an aptneſs to backſlide and fall off from good beginnings, and to fall again after recovering Diſpenſations. This is but a weak and infant ſtate; as little Children when firſt they begin to go, they catch many a fall.

4. Conſider of what ſtanding thy Profeſſion is: at firſt all Believers are but low and weak; but for an old Profeſſor to be ſo, this is ſad.

It may be thou haſt made a Profeſſion of Religion ten or twenty years. It is time for thee to put away childiſh things, Heb. 5.10. you might have been for the time ſetled and eſtabliſhed Chriſtians, aſſured of Gods Love: but you are yet under the power of ſinful corruptions of Pride, and Peeviſhneſs, and Paſſion; yet under darkneſs and prevailing doubts about your Intereſt in God; and this after many years Profeſſion of Religion: This might better become the Sons of God under thoſe old Diſpenſations, than one of thy years and ſtanding.

We have briefly gone through the ſeveral pieces of Diſcovery, the ſeveral Beams of Goſpel-light that ſhone forth before the Law, during that firſt Period from Adam to Moſes.

The ſecond grand Period is that under the Law, from Moſes to the Meſſiah. This we are now to ſpeak unto: we may call it the Legal or the Moſaical Diſpenſation.

In this ſeaſon there were further, and clearer, and more plentiful beamings forth of Goſpel-light upon the Church, above what had been before. Now might the Spouſe ſay, The Voice of my Beloved, behold he cometh leaping upon the Mountains, skipping upon the Hills, &c. Cant. 2.8, 9.

The Worſhip of God, and the true Religion and Church of God was now reduced to a better conſiſtence and ſettlement in the world than ever before.

There were two things eſpecially which were the peculiar advantages of this Diſpenſation under the Law, wherein it did excel the former, which was before the Law.

1. That now the true Religion was preſerved and propagated by Writing to Poſterity, which had been done before only or chiefly by Oral Tradition; which might indeed be more eaſily done,Willet in Gen. 9 28 when men lived ſo many hundred years. For ſome have well obſerved, that three Patriarchs, for the ſpace of two thouſand years and more, from the beginning of the World to Iſaac, might ſuffice to propagate true Religion. Adam to Methuſelah, who lived with him two hundred forty two years, Methuſelah to Sem, who lived almoſt an hundred years after Sem was born; and then Sem to Iſaac; for Sem lived five hundred and two years after the Flood, which reached to the fiftieth year of Iſaac. And then all the world had but one Language, whereby they could ſpeak and communicate their thoughts to whomſoever they would; yet as to the generality of mankind the knowledg of God was quite loſt and forgotten by ſome, and by others corrupted with Fables and Superſtitions.

Moreover, the Lives of men came now to be much ſhortened: For before the Flood they lived eight or nine hundred years; after the Flood but four or five hundred years. About the time of Peleg, when the Tower of Babel was built, there was a further decurtation of mens Lives unto two hundred years or thereabout. And laſtly, in Moſes his time, unto threeſcore or thereabout, and there it hath ſtood ever ſince.

Moreover there was a confuſion of Languages, which did much increaſe the Darkneſs, and obſtruct the Communication and Diffuſion of Light among them.

The way of Oral Tradition is a very inſufficient way, and found by experience ſo to be, as upon other accounts, ſo upon theſe occurring at this time.

1. In general, Knowledg of God in a manner loſt. 2. The Decurtations of mens Lives. 3. Through the Confuſion of Tongues.

Upon all which Occurrences the Lord thought it fit to intruſt his Truth no longer with the frail and careleſs Memories of men; but to leave it upon Record in Writing, a much ſafer and ſurer way for the Preſervation and the Propagation of it.

There is a threefold advantage of this way.

1. It is an help to the weakneſs of Memory: For if a thing be written, there it is, and a man may recall it by reading, when he doth not well remember it.

2. For the further Propagation and Diffuſion of the Light: for there may be opportunity of writing to perſons abſent, and and in after times, who may read, when they have not opportunity of hearing.

3. To prevent Corruption: In the way of Oral Tradition ſome may ſay one thing and ſome another.

2. A ſecond preheminence and advantage of this Diſpenſation above the former, was this, that now the Goſpel, and the true Religion and Worſhip of God was ſettled in a whole Nation and People by divine Promiſe and Inſtitution: whereas before it ſeems to have been only in Families and Congregations, formed chiefly according to the Light of Nature, wherein the Ordinances of Worſhip were celebrated by the Fathers and Heads of Families; but now a whole Nation are made the Teſtes & Cuſtodes of it, the Witneſſes and the Keepers of it, as a Depoſitum committed to their truſt, Rom. 3.2.

As to the Occaſions of introducing this new Diſpenſation, they were partly the defections under the former; but chiefly the Lords own Love and Goodneſs. For he had engaged himſelf by his Promiſe, and by his Oath, wherein he had pawned his Truth and Faithfulneſs to Abraham, Iſaac and Jacob, that he would do great things for their Poſterity. Therefore he is ſaid to remember that Promiſe in the things he did for Iſrael. See Pſal. 105.8, 9, 10. he ſhews that God remembred his Covenant with Abraham, Iſaac and Jacob. Then followeth a large Rehearſal of his Diſpenſations towards Iſrael: And then he concludes again ver. 42, 43. For he remembred his holy Promiſe, and Abraham his Servant: and he brought forth his People with joy, and his Choſen with gladneſs.

And there was need of ſome recovering Diſpenſation, becauſe of thoſe defections that had been from under the Grace and Covenant made with Abraham.

If you look back a little unto Abrahams Diſpenſation, you will find, that ſome of his Seed fell off, viz. Iſhmael and Eſau.

And the Seed of Jacob, when they were in Egypt, they learned too much of their manners. It is thought their Calf in Exod. 32.Geneva Note on Exod. 32.4. was made in imitation of the Egyptian Idol Apis, which was an Ox: They ſmelled of the Leaven of Egypt, where they ſaw Calves, Oxen and Serpents worſhipped. See Ezek. 23.8. Neither left ſhe her Whoredoms brought from Egypt: And what is meant by this, is more clearly and expreſly held forth Ezek. 20.8. neither did they forſake the Idols of Egypt: Joſh. 24.14. put away the Gods, which your Fathers ſerved on the other ſide of the Flood, and in Egypt.

Hereupon it was time for God to work, that he might not loſe his People, and to put things into ſome better way: And ſo he brought in another great Diſpenſation, viz. that which was under the Law.

And as we ſubdivided the former Diſpenſation before the Law into three leſſer pieces and parcels, namely, Adams, Noahs and Abrahams Diſpenſation: ſo we muſt ſubdivide this alſo into ſome leſſer pieces.

This whole Diſpenſation under the Law may be ſubdivided into four particulars, under each of which there were remarkable Changes made by God in the ſtate of Religion, and of his Church and People.

1. The Diſpenſation of the Tabernacle and the Judges. 2. The Diſpenſation of the Temple and the Kingdom. 3. That ſad Diſpenſation of Captivity in Babylon. 4. The Diſpenſation of the ſecond Temple after their Return.

The firſt theſe was from Moſes to the Temple.

The ſecond from the Temple to the Captivity in Babylon.

The third from the Captivity to the Return.

The fourth from the Return to the Meſſiah.

1. The firſt part of the Lords Diſpenſation to his people under the Law, was from Moſes to the building of the Temple, moſt of which time they were under the Government of Judges.

What the Lord did for them, and how, and what he ſpake; what further Diſcoveries of himſelf he gave them during this Period, you may ſee in theſe five particulars.

1. The Lord, in remembrance of his ancient Promiſe, delivered them out of Egypt with a high Hand, and with an outſtretched Arm, with great Signs and Wonders, and Plagues upon Pharaoh, and all his Hoſt, and all his Land, dividing the Sea before them: the Hiſtory of all which is recorded in the Book of Exodus, in the firſt fifteen Chapters of that Book, and ſo often celebrated with triumphing Praiſes in the Pſalms and Prophets; who often ſpeak of all his Wonders in the Land of Egypt, which it is thought were within two months before their departure: and of his dividing the Sea of Edom, that his redeemed might paſs through upon dry ground: All which was a Type of Spiritual Redemption alſo; and therefore it was a Diſpenſation of much Myſtery and Glory.

2. He gave them his Law by Word of Mouth from Heaven, and in Writing in the Tables of Stone, and in the five Books of Moſes: Both the Moral, Judicial and Ceremonial Law.

The Moral Law. The Lord came down upon Mount Sinai in much Majeſty and Terror, with an Hoſt of Angels; and thundred forth with an audible voice from Heaven thoſe Ten Commandments. Exod. 19.9. that the people might hear: and cap. 20.22. he talked with you from Heaven: and he wrote them in two Tables of Stone, and in the five Books of Moſes.

The Ceremonial and Judicial Laws were delivered in this laſt way, viz. by Writing, being left upon Record in the Books of Moſes.

This is celebrated as a choice Mercy, Pſal. 103.7. He made known his ways unto Moſes, his Acts unto the Children of Iſrael: yea as a peculiar and diſtinguiſhing Mercy, Pſal. 147.2 laſt v. He ſheweth his Word unto Jacob, his Statutes and Judgments unto Iſrael, he hath not dealt ſo with any Nation—

And now ſeems to have been the firſt Invention of the Art of Writing. The firſt mention we find of it, is in Moſes his time. In Jacobs time it may ſeem they had no knowledg of it; becauſe in the Covenant between him and Laban, inſtead of any Articles in Writing between them, or ſigning or ſealing of it, they only erect an heap of Stones, as Monuments of Remembrance of it. Gen. 31.45. & ſeq.

And the Invention is ſo admirable, that it ſeems to tranſcend all humane Wit and Induſtry. The reducing of all audible and articulate Sounds unto viſible Marks; and that in ſo familiar and ſhort a way, by twenty or thirty Letters, without any further load to the Memory; that we may well aſcribe it unto God himſelf, as the bleſſed Author and Inventor of it; to help his poor people to, and in the knowledg of himſelf: according to that in Prov. 8.12. I Wiſdom dwell with Prudence, and find out knowledg of witty Inventions.

3. The Lord accepted the whole Nation to be his own peculiar people, erecting a glorious Frame and Fabrick of Church and Common-wealth amongſt them; wherein the Lord himſelf was King, and did immediately preſide; and therefore it hath been fitly called a Theocracy: ſo Gideon Judg. 8.23. The Lord ſhall rule over you: Iſai. 51.16. that I may plant the Heavens, and lay the foundations of the Earth, and ſay unto Zion, thou art my People.

4. He gave them glorious and viſible ſymbols and tokens of his Preſence amongſt them, walking before them in a Pillar of Cloud and Fire, Exod. 13.21, 22. which Pillar reſted upon the Tabernacle, after that the Tabernacle was built, Exod. ult. ult. which alſo was a ſymbol of his Preſence with them: and ſo was the Ark, and the Manna from Heaven, Exod. 16.14, 15. with the Rock that followed them, Exod. 17.6. 1 Cor. 10.4.

5. The Lord himſelf conducted and led them through the Deſarts of Arabia by the Hand of Moſes, and into the Land of Promiſe by the Hand of Joſhuah, drying up Jordan for them, ſubduing the Inhabitants before them, raiſing up Judges and Rulers for them; and finally training them up by many inſtructing Providences to fit them for the further Mercies he had yet in ſtore for them.

One would think all things were now well ſetled; but there were two or three things, partly defects in this Diſpenſation it ſelf, and partly ſome provoking evils on their part under it; by reaſon whereof the Lord brought in a further and an higher Diſpenſation afterwards.

1. There had been ſtrange Rebellions and Provocations in the Wilderneſs, which have had an influence into all the ſorrows and troubles that have befallen them ever ſince.

Murmuring againſt God.

Mutining againſt Moſes and Aaron, which the Lord took very hainouſly; and therefore deſtroyed Corah, Dathan and Abiram by miracle. For to diſobey the juſt Commands of a lawful Magiſtrate, is to rebel againſt God himſelf.

And above all Idolatry, Exod. 32.34, 35 In the day when I viſit, I will viſit their Sin upon them, and the Lord plagued the people, becauſe they made the Calf which Aaron made. From whence the Jews have a proverb, that in every affliction in every calamity that comes upon them, there be ſome grains of the Molten Calf in it.

2. There were frequent Degeneracies and Oppreſſions under the Judges.

3. The Tabernacle was unfixed.

Upon all which accounts the Lord had not yet ſatisfied himſelf, in the expreſſions of his own Love towards them; but his Heart was full, and he was reſolved to do yet more for them, and ſo to try them to the utmoſt. Therefore he was pleaſed to put a period unto this Diſpenſation, which began about the year of the World two thouſand five hundred and thirteen, and laſted about four hundred eighty ſeven or eighty eight years. 1 Kings 6.1.

2. The Lords ſecond Diſpenſation under the Law was from the Temple to the Captivity in Babylon.

In this Period the Glory of the Legal Diſpenſation roſe up to the greateſt height and ſplendor; and that chiefly in two particulars, the Glory of the Kingdom and Temple.

1. The Kingdom was ſetled in the Houſe of David as the Type and Progenitor of the Meſſiah.

And in his days and Solomons it extended to the utmoſt bounds, that God had ſpoken of to Abraham: though afterwards for their own ſins they were cut ſhort; the neighbour Nations ſhaking off the yoke, and the Kingdom it ſelf divided into two parts; two Tribes only left to Solomons Poſterity.

The Lord had promiſed Abraham, that his Seed ſhould poſſeſs all the Land to the River Euphrates, Gen. 15.18.

And it was performed in Davids time, and in Solomons, 1 King. 4.21, 24. 2 Chron. 9.26.

And this Kingdom was a Type of the Kingdom of Chriſt.

2. The other piece of their Glory was the Temple. Before God had dwelt in Tents; but now he had an Houſe built unto his Name. The Lord turned his flitting Tabernacle into a fixed Temple; for which David made plentiful Preparation; Solomon did erect and ſet it up. He did it in ſeven or eight years time, or more preciſely ſeven years and an half: for he began it in the ſecond month, and finiſhed it in the eighth, 1 King. 6.1, and ult. and he began it in the fourth year of his Reign, and finiſhed it in the eleventh: moreover he began it in the 480th year after the coming out of Egypt, and dedicated it ſeven or eight years after, which fell into the year of the World three thouſand, or three thouſand and one, as you will find, if you take the pains to compute and put all the former Periods together.

And their Kingdom and Temple ſtood in ſome degree of outward Glory about four hundred years from the finiſhing and dedicating of it, to the beginning of their Bondage under the Yoke of Babylon.

And now one would think they had been ſetled in ſuch a condition as might have ſtood for ever.

But the Apoſtacies were very great, which brought this high and proſperous Diſpenſation to an end, to a ſad end. For,

1. The peoples hearts being not ſo with God as became a people crowned with ſuch Glory, God left them and their Princes, the firſt and wiſeſt of them, the very Founders of their Kingdom and Temple, unto very great and enormous tranſgreſſions.

David committed Adultery and Murther, a very unparallell'd caſe; for which the Lord threatneth, the Sword ſhould never depart from his Houſe.

Solomon was left to the toleration of the publick exerciſe of Idolatry, for which God rent away the Ten Tribes from his Poſterity: all which came to paſs, as for other cauſes, ſo for the Sins of the People. As it ſaid in a leſſer tranſgreſſion of David, 2 Sam. 24.1. And the Anger of the Lord was kindled againſt Iſrael, and he moved David againſt them, to ſay, Go number Iſrael and Judah.

2. The ten Tribes under Jeroboam forſook the Temple and the Houſe of David; which, though as to Gods Providence, it was a righteous Judgment; yet on their part it was a grievous ſin; it was a complicated Sin, many Sins involved in the bowels of it; for it was both Rebellion, and Schiſm, and Hereſie; Rebellion againſt their lawful Prince, Schiſm from the true Church and Worſhip: yea fundamental Hereſie. For as they ſay, Look to thy Houſe O David: ſo in rejecting Davids Houſe, they reject the Meſſiah, who was to come of him, 2 Chron. 10.16.

3. There were continual Backſlidings to Idolatry, even in Judah, as well as Iſrael; yea when they ſaw the Ten Tribes carried away before their eyes for this Sin; yet the other would not take warning and reform. Ezek. 23.10, 11 — Aholah ſignifies a Tent; this was the Houſe of Iſrael, who were a corrupt Church: Aholibah ſignifies, my Tent is in her; this was Judah, which were the true Church of God; but they declined and departed from God ſo far, that he ſent them away to Babylon.

3. And ſo we come to the third Diſpenſation under the Law, namely, the time of their Captivity and Bondage under the Yoke of Babylon.

There were three Deportations.

1. Jehoiakims, in whoſe time Daniel was carried captive. 2. Jechoniahs, in whoſe time Ezekiel was carried captive. 3. Zedekiahs, in whoſe time Jeremiah was carried captive.

They had now an experimental knowledg of the truth of all Gods Threatnings.

Yet during the time of this Affliction, the Lord did not caſt off his care of them; but gave forth many Evidences of his unchangeable Love and Faithfulneſs toward them, under this ſad Diſpenſation.

1. In that he did preſerve them from utter Deſtruction; yet not leave them altogether unpuniſhed, not make a full end of them, Jer. 30.10, 11.

He reſtrained the Enemy from wholly rooting out the Nation, Pſal. 106.46— gave them Favour in the ſight of them that carried them captive.

2. In that he did convince them, and left an everlaſting Conviction in the Heart of that people againſt the groſſer ſort of Idolatry: ſuch an indelible Conviction as hath never been blotted out to this day.

Inſomuch, that their great ſtumbling Block at this day againſt the Chriſtian Religion is, the Idolatry of the Popiſh Chriſtians: For the poor blind Jews conſider the Chriſtian Religion no otherwiſe, but as corrupted with thoſe Antichriſtian Abominations and Idolatries: and therefore their Converſion and Return is not to be expected till Antichriſt, that great ſtumbling Block, be removed out of the way.

Yea, 3. The Lord gave them further and glorious Diſcoveries, by raiſing up excellent Prophets to them: as Ezekiel, Daniel, Jeremy, ſome part of his Propheſies were after the beginning of their Captivity and Bondage to the Babylonians.

This ſad afflictive Diſpenſation continued about ſeventy years, Jer. 29.10.

4. The fourth and laſt of all the Old Teſtament Diſpenſations is that of the ſecond Temple, from the time of their Return out of Babylon, till the Meſſiahs coming. And herein there are theſe remarkable paſſages.

1. The Lord breaks the Yoke of Babylon, that his people might be delivered by the Hand of Cyrus, propheſied of by name ſome hundred years before his Birth, Iſai. 44.28.

And as they were carried away at ſeveral times: ſo they returned alſo at ſeveral times, and by degrees.

Firſt Zerubbabel, Ezra 1. and a great company with him: afterwards Ezra, Ezr. 7.1. after theſe things—

Laſtly Nehemiah.

2. They built the Temple and the City of God again, Ezr. 3. Nehem. 1, and 2.

They met with many Difficulties and Obſtructions in the Work; but yet at laſt it was done; both begun and finiſhed by Zerubbabel, Zach. 4. in forty ſix years, Joh. 2.20. Dan. 9.25. ſeven weeks, that is, forty nine years; viz. from the Edict of Cyrus, after which, we may well allow one year of preparation for their Journy, another year for their Journy, and a third year for preparing Materials for the Temple, wherein David and Solomon ſpent ſo many years: And if we deduct three out of forty nine, the remainder will be but forty ſix; as Joh. 2.20. It wanted ſomewhat of its former Glory as to the Structure thereof, the old men wept to ſee how much Zerubbabels Temple fell ſhort of Solomons Temple, in Ezr. 3.12.

As to the Utenſils belonging to it; the Ark was wanting, with the things contained in it, the two Tables of Stone, the Rod of Aaron, the Pot of Manna: alſo the extraordinary and miraculous tokens of Gods Preſence, as Fire from Heaven, &c. The Lord would have them now to be more ſpiritual, to ſee his Preſence by Faith, when they could not ſee it with their eyes.

Yet Haggai ſaith, it had a greater Glory, that is, in regard of the Meſſiahs bodily preſence in it, which Solomons Temple never had.

3. They renewed their Covenant with God, Nehem. 9. ult. and cap. 10. you have the Articles of this ſolemn League and Covenant.

4. The Lord guides them to the reforming of ſundry Corruptions which had crept in amongſt them, and raiſeth them up to an higher pitch of Reformation than ever. Groſs Idolatry, they forſook that for ever; of which we ſpake before. The Preaching of the Word was reſtored and renewed among them, Neh. 8.1-8. ſtrengthened by the propheſying of Haggai and Zachary, Ezr. 5.1.

And the Hiſtories of the Church in thoſe times report alſo how there was great care to get true and perfect Copies of the Scripture, and to review the Copies they had.

And hither (as I ſuppoſe) belongs that famous work of the Punctation of the Hebrew Conſonants.

Much Diſpute there is among learned men about it. That it is of a Divine Original and Authority is unqueſtionable, if we do but grant the Divine Authority of the Scripture. For otherwiſe the Senſe will be vagus & incertus, wandring and uncertain.

Some think, it was as ancient as the firſt Invention of Letters, which is referred to Moſes.

But if we ſuppoſe that Writing (as all other uſeful Arts are uſually) was brought to perfection by degrees; and that the Conſonants might ſuffice while it was a Mother tongue of ſo great a People, and they in ſuch a flouriſhing condition, not oppreſſed nor mingled with other People and Languages; yet poſſibly the Points might be added afterwards. For when they fell under the Yoke of ſtrangers, this help became neceſſary to be added: The Lord therefore did by Ezra and others, who were divinely inſpired, now at leaſt add them. For to refer it to an humane Original, is to overthrow the divine Authority of the Scripture.

Yea the Lord raiſeth them to an higher pitch of Reformation than ever. Nehem. 9. They kept the Feaſt of Tabernacles ſo as it had not been kept from the days of Joſhua. Doubtleſs David and other reforming Kings had kept it; but that part of the Ordinance, the dwelling in Booths had been, as it may ſeem, omitted and neglected by them; another Corruption was the mixture of the Church with Heathens by ſtrange Marriages, Ezr. 9, and Nehem. 10. and the Samaritans, thoſe Mongrels, would have intruded, but were rejected. Ezra. 4.

Thus they purged and reformed themſelves from both theſe corrupting mixtures in the matter of the Church.

5. And laſtly, the Old Tetament was concluded by the Prophet Malachy, who was the laſt of all the Prophets. The Lord would have no Prophet beyond the firſt times of the ſecond Temple; nor no Writings of men in the age immediately after the Apoſtles, immediately following the Goſpels Promulgation. That it might manifeſt it ſelf more clearly by its own own Light to be ſupernatural.

This Period, viz. that of the ſecond Temple, continued four hundred and ninety years, Dan. 9.24. ſeventy, Prophetical weeks is four hundred and ninety ſolar years.

Now ſuch a people thus delivered and reſtored; twice delivered out of Bondage, firſt out of Egypt and then a ſecond time out of Babylon: one would think they would have abiden with the Lord for ever after.

And one thing they did learn, viz. to forſake groſs Idolatry, and this was all.

But they grew more rigidly formal, and exquiſitely hypocritical than ever: and Religion ran out into Sects and Parties and Factions amongſt them. There were Phariſees and Sadduces and Galilaeans and Herodians amongſt them, Names which the Scripture mentions, and Hiſtories ſpeak of another Sect, called the Eſſenes.

And thus it was with them when our Lord Jeſus came in the Fleſh: The inward and ſpiritual part of Godlineſs, and the Practice of that which is truly ſo, was in a very great meaſure loſt amongſt them; being eaten out partly by their Sects and Diviſions, partly by their rigid Formality and Hypocriſie: And thence at laſt the Lord ſending his Son their Meſſiah, ſo long promiſed and longed for by them, they reject and crucifie him: So the Lord having, by all theſe various Diſpenſations and turnings of his hand, mended the old Houſe, as it were, ſeven times over; he reſolves now at laſt to pull it down: for all theſe legal Diſpenſations were but the mending, as it were, and repairing of the old Houſe: but the Goſpel pulls it quite down, and builds a new one.

Thus I have led you thorough the ſeveral times and ſeaſons wherein the Lord ſpake unto them of old: you have ſeen the gradual progreſs of the Light and Work of God among them, in thoſe ſeven pieces of the Old Teſtament Diſpenſation which have been briefly run thorough.

That which follows next to be ſpoken to, is the Reaſons of the Point, why the Lord ſpake and revealed his mind in ſuch divers ways and manners, and in theſe ſeveral pieces and parcels; neither in one way only, nor at one time.

Queſt. What may be the Reaſons of the Point? The Lord could have ſpoke his whole Mind at once, in one way, and at one time; therefore why did he ſpeak in ſuch divers manners, and in ſo many ſeveral pieces and parcels?

Anſw. Although it is a ſufficient general account, to ſay, that this or that is beſt, becauſe God wills it: For he doth all things well, and his Will is the Rule of Goodneſs; and it is not for us to call him to an account of what he doth: yet we may humbly and modeſtly inquire into the reaſon of things, not to contend him with for doing ſo; for that were Prophaneneſs: but to underſtand ſomething of his Wiſdom therein.

The Reaſons therefore may be referred to two heads.

1. In regard of our Weakneſs. 2. For his own greater Glory.

I ſhall ſpeak briefly unto both theſe, adding but a little unto what others have ſaid upon this Subject.

Reaſ. 1. In regard of our Weakneſs. The Lord herein condeſcends, and accommodates himſelf unto us.

You may ſee his Condeſcention in four things.

1. In that we are dull and ſlow of underſtanding to apprehend the Truth. Therefore the Lord illuſtrates the ſame things ſeveral ways: like the Light ſhining into the Houſe at ſeveral Windows, that in ſuch a plenty of Light, ſome of all thoſe Beams may ſhine into our Hearts, Luk. 24.25. we are ſlow of Heart to believe.

2. We are but narrow-mouth'd Veſſels, not able to receive much at once. As we are ſlow to receive any thing at all: ſo we are uncapable to receive much at once. Therefore the Lord teacheth us here a little and there a little: a little to Adam, a little more to Noah, and a little more to Abraham, and yet more fully and copiouſly to Moſes; leading them on by degrees, as they were able, that ſo men in ſeveral ages might know what their Fathers did, and ſomething more. Iſai. 28.9, 10, 13.Geneva Note in loc. They muſt have one thing oftentimes told.

3. By this various and gradual proceeding God did prepare and fit his People, by weaker and lower Diſpenſations, for further and higher Diſpenſations. As a Child by learning his A. B. C. and his Primmer, is fitted to go into an higher, harder Book: ſo the Church of God by thoſe immediate Revelations and Viſions, &c. ſo frequent in thoſe firſt times when they wanted the written Word, was fitted to receive the Scriptures with the more Deſire, and Reverence, and Faith. Exod. 19.9. Lo, I come unto thee in a thick Cloud, that the People may hear when I ſpeak with thee, and believe thee for ever. And they did believe him ever after: ſo Joh. 9.29. We know that God ſpake unto Moſes.

So the Church of God being exerciſed under the Moſaical Pedagogy ſo long together, they were thereby prepared to welcom the Goſpel more gladly when it came.

How gloriouſly and joyfully was it entertained when they had waited for it about four thouſand years! with what Triumphings in God! that now they ſaw that which Kings and Prophets and righteous men have deſired to ſee, but it had not been granted to them. ſee Luk. 10.23, 24. That which all the Prophets had ſpoken of ſince the World began. Luk. 1.70. Act. 3.24. The Myſtery that had been hid from Ages and Generations. Col. 1.26.

4. A fourth Condeſcention of the Lord herein is this. By theſe varieties of Diſpenſation the Lord provides to have his Truth ſet on with all kind of Arguments, yea with Arguments of peculiar concernment and ſuitableneſs to take with us.

As Moſes to the Jews. The Lord made not this Covenant with our Fathers, but with us, Deut. 5.3. And Manna which thy Fathers knew not, Deut. 8, 16.

So Chriſt, Joh. 13.34. A new Commandment give I unto you. And the Apoſtle 1 Joh. 2.8. A new Commandment I write unto you. It was an old Commandment, but ſet out in a new dreſs, given forth in a new manner. The Lord adorns his Truths with new Ornaments, as it were, that men may be excited to Inquiries and Affections ſuitable.

Hence in every Age there be in one reſpect or other new Diſcoveries, or new Diſpenſations and Dealings of God with his People.

Or if men be taken with Antiquity. 1 Joh. 2.7. I write no new Commandment; but an old Commandment for the ſubſtance of things: The good old way of Faith and Holineſs remains, which all the Saints of God have gone to Heaven in, Heb. 11. he ſhews the ſame Race which he ſets before them had been run by all the Saints, from Abel, cap. 12.1. being compaſſed about with ſo great a Cloud of Witneſſes, let us run our race that is ſet before us: as if he ſhould ſay; I exhort you to nothing but what all thoſe Saints of old have done before you: and yet ver. 40. he profeſſeth God hath better things for them, an higher and better Diſpenſation: and cap. 12.18. Ye are not come to Mount Sinai; but ye are come to Mount Sion, ver. 22. here he fetches an argument from this variety of Diſpenſation, and from the preheminence of that which they wore under above former times.

Reaſ. 2. For his own greater Glory. And under this head many things come in to be conſidered. This various and gradual Diſpenſation tends to his greater Glory divers ways.

1. That there may be an harmony between this and the other Works of God. 2. To ſhew the ineſtimable Worth and Glory of the Myſtery of the Goſpel of his Son. 3. To manifeſt the variety of his Wiſdom. 4. His abſolute Liberty. And, 5. His peculiar Goodneſs.

1. That there might be an harmony between this and the other Works of God. It is ſo in other works of God, as well as in his ſpeaking and revealing of his Mind. As in the Creation of the World, he could have made it all at once; but he choſe rather to make it in ſix days: and he made various and ſeveral kinds of Creatures. Therefore this variety of Adminiſtration in the Diſcoveries of himſelf and his Goſpel is ſuitable to all the reſt of his Works, wherein he ever delights, with Unity to mix Variety, with Identity Diverſity, and Diſagreement in ſome reſpects, with Conſent in other.

So we ſee in the outward Lineaments of mens Faces: ſo in the inward abilities and diſpoſitions of their Minds, both in the common and ſaving, in natural and ſpiritual endowments; what a wonderful Compoſition there is, and how great variety: and ſo indeed in every Creature and Work of God. Though in concluſion, Omnia fiunt ab uno ad unum. God is the Author and the End of all.

So in the Church, 1 Cor. 12.4, 5, 6. there are diverſities of Gifts, differences of Adminiſtrations, diverſities of Operations, but from the ſame Author. Calv. in loc. Symmetria Eccleſiae multiplici ut ita loquar unitate conſtat; the Symmetry of the Church conſiſts, as I may ſo ſay, in a manifold Unity.

2. To manifeſt the ineſtimable Worth and Glory of the Myſtery of the Goſpel of his Son; which appears in this, in that it is attended with ſuch a multitude of means of divers kinds for the Diſpenſation of it.

That ſo many ordinances, Providences, Perſons and things in ſeveral ages of the World ſhould all be ſubſervient to the Exhibition of this one Myſtery of Chriſt, and Redemption by him: This ſhews the Glory of it, Col. 1.27.

3. To manifeſt the variety of his Wiſdom, that 〈 in non-Latin alphabet 〉 , variegata ſapientia. It is like a party coloured Garment, Epheſ. 3.10.

As in the works of Creation and Providence: ſo it is in the Diſpenſations of his Grace: the Wiſdom of God cannot be ſufficiently manifeſted in any one, or in a few things; or in one manner of working: And therefore it refracts it ſelf into many parcels, and ſcatters its Beams every manner of way: that all put together may argue unto Man the inexhauſtible depth and infinite largeneſs thereof: Hence he hath found out many ways and means to convey the ſame Grace: and every ſeveral manner hath ſome peculiar Beam of Wiſdom and Worth in it.

This great variety and change of his Diſpenſations was not becauſe in proceſs of time God found out a better way, and ſo relinquiſh'd the old; as in the work of Creation, he did not profit by Experience, though he made Man laſt, the moſt perfect Creature laſt.

For the Inequalities and Degrees of things came from the Wiſdom of God, as well as the divers kinds of them; and every thing is beſt in its place, and kind, and proportion to the whole, though not ſimply and in it ſelf. It is beſt that in a body there ſhould be a Foot, as well as an Head, though ſimply, and in it ſelf the Head be more excellent. The Wiſdom of God appears not only in the individual natures of things; but in their references and proportions to other things, and to the whole whereof they are parts: ſo it is better, and the Wiſdom of God appears more in that there was both a Legal and a Goſpel Diſpenſation of Chriſt and his Benefits, though the Goſpel Diſpenſation be in it ſelf far the more excellent.

Therefore this is a third Beam of his Glory that ſhines forth herein, viz. his manifold Wiſdom. As there is infinite Wiſdom in every thing God doth: ſo he would have us ſee it.

4. This variety of Diſpenſation manifeſts the Lords abſolute Freedom, and Liberty, and Soveraignty in the uſe of Means and Inſtruments, that he is not tyed to any of them: He can work by little or by great means, by few or many. He can diſpenſe the ſame Grace to his Church either in a Family-way, or in a Nation, or in all Nations. For the Church of God was firſt a Family, then in populo Iſraelitico, and now in populo Catholico.

He can reveal himſelf either by ordinary or extraordinary perſons; either in a more immediate way, or in a mediate way. He hath not limited himſelf to one way, or time, or manner of ſpeaking, leſt we ſhould aſcribe the Glory to the Means, to the Tools, rather than the bleſſed Workman and Author. Therefore he is pleaſed ever and anon to change the Means, to break his Tools, as it were, and throw them away, and make new ones.

Hence, if men begin to think that a Temple at Jeruſalem hath any Salvation in it, he will burn it up, and be worſhipped in ſpirit and truth in every Cottage; as Joh. 4. pure Incenſe every where, Mal. 1.11.

5. The fifth Beam of Divine Glory that ſhines forth in this variety of Adminiſtration is this, the Glory of peculiar Goodneſs, which the Lord will receive by this means from every Saint of his, according to his peculiar dealing with him.

Some will bleſs him for Multitude and Excellency of Means, others will admire his Power and Grace in working by ſmall and weak means: ſome will praiſe him for one kind of Diſpenſation, others for another kind. As for inſtance. A New-Teſtament Saint will praiſe God that he cauſed him to live in the Noon-day, and under the higheſt Meridian of Goſpel-Light; when the Earth was full of the Knowledg of the Lord. Oh, what ſhould I have been, if my lot had fallen under former times of Ignorance and Darkneſs.

But another in thoſe former darker times, (as for inſtance Abraham) he will admire and wonder at Gods Mercy, that when Darkneſs was round about him; yet the Lord opened his eyes, to ſpy the Sun of Righteouſneſs peeping up; and cauſed him then to rejoyce to ſee Chriſts Day: that his Fleece was wet, when the reſt of the Earth was dry; his Heart drawn after God and Chriſt, when the means were ſo ſcant and ſmall.

One Believer will bleſs God, that the Lord was known to him by his Name Jehovah: Another will admire that he did enable him to believe on God Almighty.

Some will bleſs him, that they have ſeen the Accompliſhment of his Promiſes and Predictions; and not one thing hath failed of all the Good that God hath ſpoken, as Joſh. 23.14.

Another under former Diſpenſations will admire that his Heart was wrought to embrace the Promiſes afar off, and that the Lord made Faith to him, to be the ſubſtance of things not ſeen.

Beloved, the Lord makes his Goodneſs ſpecial and peculiar by variety of Diſpenſations even to Believers living in the ſame age, and in the ſame place: that though in general they be all alike made partakers of the ſame common Salvation; yet ſuch variety there is in the Lords dealings with them, in regard of Circumſtances; that in one reſpect or other, in regard of one circumſtance or other, every one hath experience of peculiar loving Kindneſs, ſingular ſtrains of Mercy; that he can ſay with Paul, never ſuch a pattern of Mercy; I have more to bleſs God for, than any other in all the world beſide. It is ſo much more in ſeveral ages: ſo that look as that variety of Wiſdom in ſo many ſeveral things before noted, did declare the infiniteneſs of Gods Wiſdom: ſo in like manner theſe various kinds and ways of Goodneſs being all laid together, will yield the luſtre of infinite Goodneſs ſo far as finite Creatures can contain or conceive it. I ſay, when all the particulars are computed, and put together in one ſum total (as they ſhall be when that general Aſſembly of all the Saints and Angels ſhall meet together at the great Day, when they ſhall all compare Notes as it were.) It will then appear, that there is no channel wherein Mercy hath not run, no expreſſion of loving Kindneſs that hath been omitted: ſo manifold have his Diſpenſations been, that every Age, and every Perſon ſhall be able to bring in their ſeveral and peculiar portions into the common Treaſury of Gods Mercies and Praiſes; and they ſhall all ſay and ſing together that Song of Praiſes in Pſal 40.5. Many, O Lord my God, are thy wonderful Works, which thou haſt done, and thy Thoughts which are to us-ward: they cannot be reckoned up in order unto thee: if I would declare and ſpeak of them, they are more than can be numbred.

I ſhall conclude, for the preſent, with three words of Uſe, both from what hath beeen ſaid to day, and in the laſt Diſcourſe upon this Subject.

1. We may gather ſome Chronological Light. 2. We may ſee the riſe of all the old Heatheniſh Superſtitions. And, 3. See the Glory of the Myſtery of the Goſpel.

Ʋſe 1. Here is ſome Inſtruction and Light may be gathered as to that Queſtion which may eaſily ariſe in your thoughts, namely, how long this Old-Teſtament Adminiſtration laſted?

The Anſwer may be gathered from all that hath been ſaid upon this Subject, that it laſted preciſely four thouſand years. This will appear, if you compute and put thoſe ſeven Old-Teſtament Diſpenſations together, which were formerly ſpoken to.

The firſt Diſpenſation from Adam to Noah was ſixteen hundred fifty ſix years.

The ſecond from Noah to the Promiſe made to Abraham, was four hundred twenty ſeven years.

The third from Abraham to the coming out of Egypt, was four hundred and thirty years.

The fourth from the coming out of Egypt to the Dedication of the Temple, was four hundred eighty ſeven years.

The fifth from the Temple to the Captivity, was four hundred years.

The ſixth, namely, from the Captivity to the Return, was ſeventy years.

The laſt Old-Teſtament Diſpenſation from the Return to the Meſſiahs Death, was four hundred and ninety years: And from the Death of Chriſt to the Deſtruction of the Temple, and City, and Nation, whereby the Lord did put all that old Diſpenſation to a full end was forty years: All which Sums put together amounts exactly to four thouſand years: ſo long did that old Teſtament Diſpenſation laſt.

Ʋſe 2. We may here ſee the riſe of all the old Heatheniſh Superſtitions. They were the Corruption of Old-Teſtament Diſpenſations. As Popery is nothing elſe but Chriſtianity corrupted by a curſed mixture of Paganiſm and Judaiſm with it: ſo in like manner Turciſm is.

Ʋſe 3. We may learn from hence to ſee the Glory of the Myſtery, yea the Riches of the Glory of the Myſtery of the Goſpel; in that it was ſo long, and with ſo great variety of Diſpenſation held forth to the Church of God of old.

Surely it was no ſmall matter which the Lord made uſe of ſuch various Providences and Diſpenſations to reveal: for they did all tend to, and aim at this, Col. 1.26. The Myſtery which hath been hid from Ages, and from Generations: ver. 27. the Riches of the Glory of this Myſtery. Therefore learn to prize the Goſpel according to this worth and this value that God hath put upon it.

To ſlight it, is to ſlight all the Glory and glorious Diſpenſations of God from the beginning of the World to this day.

For this they did all look at.

A man acknowledges the Glory of the Myſtery in two things.

1. When he believes it for himſelf, with application to himſelf in particular.

2. When he walks worthy of it.

But to disbelieve the Promiſes, and to diſobey the Commands of it, is to deſpiſe the Goſpel, 2 Theſſ. 1.8.

And to do ſo under ſuch a clear Diſpenſation of it, as in New Teſtament times, certainly the deepeſt place in Hell will be their Portion.

Wo unto thee Chorazin, wo unto thee Bethſaida. For if the mighty Works that have been done in thee, had been done in Tyre and Sidon, they would have repented in duſt and aſhes.

May we not ſay, wo unto thee, O London, wo unto thee, O Dublin. For if the Preaching that hath been in thee, had been in Rome, they would have been convinced, they would have repented before this day.

Ʋſe 4. Let me repeat a little, and reinculcate theſe things upon you which have been delivered as Reaſons, but might have been handled as Uſes of the Point.

I beſeech you, give unto God the Glory due unto his Name in all his Diſpenſations.

Praiſe him for his Condeſcention to our Weakneſs.

Obſerve the Harmony that is among his Works.

The Glory of the Myſtery of the Goſpel.

His manifold Wiſdom.

His abſolute Freedom and Soveraignty.

And laſtly, and above all, his peculiar Goodneſs.

Labour to get your Hearts up to this.

As a man is never humbled enough, till this Conviction pierce his Conſcience, that he is the chief of Sinners: ſo a man is never thankful enough, till he look upon himſelf as the greateſt, ſtrangeſt Object of free Grace in all the world; till he can ſay, Never ſuch a pattern of Mercy as my ſelf!

And now, having ſhewed that the Goſpel was preached to them of old, and that in divers manners, and at ſundry times (one ſignal inſtance whereof is the Types and Ceremonies) I have in theſe preliminary Diſcourſes made way for what I have promiſed to ſpeak unto, namely, the Types and Shadows of the Old Teſtament.

That which next remains is, that we ſpeak to them more particularly, which we ſhall proceed unto hereafter (the Lord aſſiſting.)

Romans 5.14.

— Adam, who was the Figure of him that was to come.

〈 in non-Latin alphabet 〉 .

THat the Goſpel was preached to them under the Old Teſtament, as well as to us under the New; and that it was revealed to them in ſeveral ways and manners of Diſcovery; and in a gradual way, in ſeveral pieces and parcels, hath been formerly ſhewed. One ſignal Inſtance we gave of thoſe divers ways and manners was this, That the Goſpel was preached to them of old by legal Types and Ceremonies. Now concerning theſe (not to inſiſt upon the Analyſis of the Chapter) the Text gives you this Doctrine.

Doctr. That the Lord was pleaſed in his infinite Wiſdom to deſign and ordain certain perſons under the Old Teſtament, to be Types or Figures of the Meſſiah, that was to come.

It will be requiſite here, 1. To explain the Nature of a Type, to ſhew you what a Type is. 2. The Reaſons why the Lord ſpake in this way. And then, 3. To come to a more particular Diſtribution and Enumeration of them.

1. For the Nature of a Type. For the opening of this, becauſe it is a Subject both difficult and uſeful to be rightly underſtood, and will give light to all that follows to be ſpoken upon the Types; I ſhall therefore

1. Give you a brief Deſcription of a Type. 2. Some Rules for the better underſtanding of them. 3. The Differences and Agreements between a Type and other things of like nature. 4. The Names and Phraſes by which it is expreſſed in Scripture.

1. For the Deſcription of a Type, what it is.

I ſhall content my ſelf with the Apoſtles Definition of it: That a Type is a Shadow of good things to come. Hebr. 10.1. The Law having a Shadow of good things to come. Col. 2.17. Which are a Shadow of things to come, but the Body is of Chriſt.

There be three things included in this Deſcription.

1. There is ſome outward or ſenſible thing that repreſents ſome other higher thing. 2. There is the thing repreſented thereby, which is good things to come, which we call the Antitype. 3. There is the work of the Type, which is to ſhadow forth or repreſent theſe future good things.

1. There is in a Type ſome outward or ſenſible thing that repreſents an higher ſpiritual thing, which may be called a Sign or a Reſemblance, a Pattern or Figure, or the like.

Here is the general Nature of a Type; it is a Shadow.

It hath been the Goodneſs and Wiſdom of God in all times and ages, to teach Mankind heavenly things by earthly, ſpiritual and inviſible things by outward and viſible; as Joh. 3.12.

2. There is the thing ſhadowed or repreſented by the Type, And what is that? Things to come, ſaith the Apoſtle, Col. 2.17. and good things to come, Heb. 10.1. The good things of the Goſpel, Chriſt and his Benefits; but the Body is of Chriſt, as Col. 2.17.

This we call the Correlate, or the Antitype; the other is the Shadow, this the Subſtance: the Type is the Shell, this the Kernel; the Type is the Letter, this the Spirit and Myſtery of the Type.

This we are ſtill to look at, and to ſearch into in every Type; we muſt look beyond the Shadow, to the Subſtance, to the Truth and Myſtery of it: and this is Chriſt and the Goſpel, as future, and hereafter to be exhibited.

This may be called the Prototype, or the Pattern, out of which, and according to which the other is drawn; as Pictures from the Man whoſe Viſage they repreſent.

3. This Deſcription holds forth the Work of the Type, which is to ſhadow forth the Antitype.

But what is this ſhadowing? and how do they ſhadow it?

It is a metaphorical expreſſion. A Shadow repreſents the proportion of the Body, with its actions and motions; though it doth it but obſcurely and darkly.

So the Types had ſome dark reſemblance of Chriſt and his Benefits, and did ſome way adumbrate and repreſent them, and hold them forth unto his People, to enlighten and inform their Underſtandings, and to ſtrengthen and confirm their Faith in him: The Types had this Voice and Language; Such an One ſhall the Meſſiah be, He is thus to act, and thus to ſuffer for you.

Thus you have the Deſcription of a Type. It is a ſhadow of good things to come: or if you would have it more at large, you may take it thus,

A Type is ſome outward or ſenſible thing ordained of God under the Old Teſtament, to repreſent and hold forth ſomething of Chriſt in the New.

It may be otherwiſe worded. But the Deſcription, if it be true, muſt be to this effect; as if we ſay, that a Type is an inſtituted reſemblance of Goſpel-Truths and Myſteries; or that it is a Sign holding forth Chriſt, or ſomething of Chriſt in the New Teſtament.

You ſee it comes all to one ſcope; and indeed all the Deſcriptions that our Divines have given of it are to this effect, they are all to the ſame ſcope with this of the Apoſtle; a Shadow of good things to come.

2. For Rules for your further underſtanding of them, take theſe four.

Rule 1. That God is the only Author of the Types. They belong to the ſecond Commandment, as matters of Inſtitution. Therefore Calvin, excellently and judiciouſly harmoniſing the Books of Moſes, referreth the Ceremonial Laws to the ſecond Commandment.

There is ſomething of Chriſt ſtamped and ingraven upon them by Divine Inſtitution: They are not meer natural or arbitrary ſimilitudes; but they were inſtituted and ſet apart by God for that end, Heb. 9.8. The Holy Ghoſt this ſignifying — &c.

Hence that Sacramental phraſe and manner of expreſſion, That Rock was Chriſt, 1 Cor. 10.4. like that in Exod. 12. The Lamb is the Paſſover.

As the Church under the New Teſtament hath not power to make Sacraments to themſelves: ſo they of old could not make Types — Act. 7.43. The Types which you made to worſhip them, 〈 in non-Latin alphabet 〉 . Amos 5.26. Images which you made to your ſelves — contra ver. 44 of Act. 7. — the Tabernacle which Moſes made, as he had appointed.

And it ſeems, by the ſacred Hiſtory, that they had ſomething of the notion of a Type, in their heads in that Invention. For they ſay, Make us Gods that may go before us; and they proclaim an Holy day to Jehovah; therefore they intended the Calf to be an outward and viſible Sign to them of his Preſence.

Here ariſeth a Queſtion. How may we know when a thing is a Type, and that the Lord did ordain and deſign it to that end and uſe?

The Anſwer is. We cannot ſafely judg of this but by the Scripture.

1. When there is either expreſs Scripture for it. As Adam here in the Text is called a Type of him that was to come: So the whole Ceremonial Law is ſaid to have a Shadow of the good things to come under the Goſpel, Heb. 10.1. The Buildings and holy places of the earthly Temple are ſaid to be Figures of the true, even of Heaven it ſelf, Heb. 9.24. The Land of Canaan, the Country that Abraham, and the Fathers ſought for, it is ſaid, they deſire a better Country, that is, an heavenly, Heb. 11.16.

2. When there is a permutation of Names between the Type and the Antitype, this is a clear Indication of the Mind of God. As for inſtance, Chriſt is called David, Ezek. 34.23. and 37.24. Hoſ. 3.5. this ſhews that David was a Type of him, and Chriſt was the true David.

So Chriſt is called Adam, the ſecond Adam, 1 Cor. 15.45.

So he is called Iſrael, Iſai. 49.3.

He is called that Lamb of God which taketh away the Sins of the World. Joh. 1.29. and our Paſſover that is ſacrificed for us, 1 Cor. 5.7. this ſhews that the Paſchal Lamb was a Type of him.

He is called the Bread of Life, and the true Bread from Heaven, Joh. 6.32, 35. this ſhews, that the Manna did relate to him.

So the Church of the New Teſtament is called Jeruſalem, Gal. 4.26. but Jeruſalem which is above is free, which is the Mother of us all — Rev. 21.2. I ſaw the new Jeruſalem coming down from God out of Heaven. We may hence conclude that Jeruſalem was a Type of the Church.

So it is ſaid, that the Odours or Incenſe are the Prayers of the Saints. Rev. 5.8. Incenſe therefore was a Type of Prayer.

The Goſpel-Church is called Iſrael, Gal. 6.16. Peace be on them and Mercy, and upon the Iſrael of God. Therefore that People were a Type of the Church of God under the New Teſtament.

Goſpel-Miniſters are called the Sons of Levi, Mal. 3.3. the Prophet there ſpeaking of the coming of Chriſt, he ſaith, He ſhall purifie the Sons of Levi, that is, raiſe up a purer Miniſtry.

There is nothing more frequent in the Scripture, than for the Antitype to be called by the name of the Type, and ſometimes on the other ſide, the Type bears the Names and Titles belonging indeed and more properly to the Antitype:

So Moſes is called a Mediator, Gal. 3.19.

So when a Sheep or a Goat is called a Sacrifice, and ſaid to make attonement, or to expiate Sin: there the Work of the Antitype is aſcribed unto the Type For thoſe things could not take away ſins, Heb. 10.4. it is not poſſible, that the Blood of Bulls and Goats ſhould take away ſins: they were but a ſhadow of a Sacrifice of Chriſt the true Sacrifice.

3. When by comparing ſeveral Scriptures together, there doth appear an evident and manifeſt analogy and parallel between things under the Law, and things under the Goſpel, we may conclude, that ſuch legal Diſpenſations were intended as Types of thoſe Goſpel Myſteries whoſe Image they bear. In ſuch a caſe, Res ipſa loquitur. For the Type muſt be made like the Antitype, as the Apoſtle ſpeaks of that illuſtrious Type Melchiſedec, Hebr. 7.3. he was made like unto the Son of God.

As the Deliverance out of Egypt and Babylon, if we read the Hiſtory thereof in the Old Teſtament, and compare it with the Propheſies in the New Teſtament, concerning the Churches Deliverance from Antichriſtian Bondage, we ſhall clearly ſee, that it was a Type thereof; there is ſuch a reſemblance, the one anſwers the other ſo remarkably.

Hence Divines generally make Sampſon a Type of Chriſt, there is ſuch a fair and full Analogy in ſundry particulars of his Life and Death between him and Chriſt: So likewiſe Joſeph is generally lookt upon as a Type of Chriſt; though there be no Scripture that doth expreſly call him ſo: but if the Hiſtory of Joſeph in Geneſis be compared with the Hiſtory of Jeſus Chriſt in the four Evangeliſts, the Analogy will be very clear and evident.

The Old Teſtament and the New ſhould be compared together. The Protaſis or Propoſition of theſe ſacred ſimilitudes is in the Books of Moſes, and in the Old Teſtament; but the Apodoſis, the Reddition or Application is to be found chiefly in the New.

Sometimes the Types are not ſo explicitly taught, but implyed; and then a thing may be known to be a Type by diligent obſerving and comparing the Phraſe of the Prophets in the Old Teſtament, and of the Apoſtles in the New.

Men muſt not indulge their own Fancies, as the Popiſh Writers uſe to do, with their Allegorical Senſes, as they call them, except we have ſome Scripture ground for it. It is not ſafe to make any thing a Type meerly upon our own fanſies and imaginations; it is Gods Prerogative to make Types. And ſo much for that firſt Rule.

Rule 2. The Types were not only Signs, but Seals; not only Signs to repreſent Goſpel Myſteries unto them; but alſo Seals to aſſure them of the certain and infallible exhibition thereof in Gods appointed time.

As we ſay of our Sacraments; Sacramentum eſt verbum viſibile, the Sacrament is a viſible Promiſe, and holds forth the Covenant of Grace to the Eye and other Senſes, as the Word to the Ear: ſo it was with the Types of old. The Types were viſible Promiſes, and not only Signs, but Pledges and Aſſurances of the good they repreſented. They did repreſent thoſe great Myſteries not only by way of reſemblance to the underſtandings, but by way of aſſurance to the Faith of Gods People.

Reaſons to prove this, that the Types were Seals.

1. The Apoſtle ſaith it expreſly concerning Circumciſion, Rom. 4.11. he received the Sign of Circumciſion, a Seal of the Righteouſneſs of Faith, And there is a parity of Reaſon in this reſpect between Circumciſion and other Types.

2. If they were Signs that did certainly foreſignifie they were Seals. But the Types were Signs that did certainly foreſignifie; therefore they were more than Signs, even Seals alſo: They did not ſhew what a one the Meſſiah might happen to be; but what a one he ſhould certainly be: they were ſo many Divine Teſtimonies to the coming of Chriſt.

3. If they were not Seals and Pledges to aſſure, it will follow, that it would have been no diſappointment to Gods People, and no reflection at all upon his Truth and Faithfulneſs, if the Meſſiah had been quite another manner of Perſon than the Types held forth. But to admit ſuch a ſuppoſition, to ſuppoſe that the Meſſiah might have been quite another manner of Perſon, than the Types hold forth, is to take away the Analogy between the Type and the Antitype; and ſo by conſequence to deny that they were Types; or elſe to make them all Lyes and falſe Images. Therefore if it be but granted, that they were true Signs, it follows even from thence, that they were Seals, or ſure and certain Pledges of Chriſt, and Goſpel-Myſteries in him. See Calvin in 1 Cor. 10.3, 11. Beza in Col. 2.17. Erant enim vera & pro ratione ac modo Sacramentorum efficacia 〈 in non-Latin alphabet 〉 ac etiam 〈 in non-Latin alphabet 〉 . They were both Signs and Seals, and true and efficacious Signs and Seals, after that manner of efficacy that is in Sacraments.

Rule 3. The Types relate not only to the Perſon of Chriſt; but to his Benefits, and to all Goſpel Truths and Myſteries, even to all New-Teſtament-Diſpenſations.

I mention this the rather, becauſe I have obſerved that it doth much darken the thoughts of many, that they ſtudy to accommodate every Type directly to the Perſon of Chriſt; becauſe we commonly call them Types of Chriſt. But that expreſſion is not meant of his Perſon excluſively to his Benefits; but of both together, Chriſt and the good things of Chriſt: the Types ſhadowed forth Chriſt and all the good that comes by him. So the Apoſtle, Heb. 10.1. they are a ſhodow of good things, to come; he doth not limit or reſtrain them to the Meſſiahs perſon only. As the Cherubims were Types, not directly of Chriſt, but of the Angels that ſtand before the Lord and miniſter to him, and to his People.

Hence before the Goſpel, there were no Goſpel Types; before the firſt Promulgation of it, Geneſ. 3. there could be no Types of Goſpel Bleſſings: There were ſome things extant before, which were made Types afterwards; but they had not that Scheſis, that habitude and relation to Chriſt and the Goſpel, till there was a Goſpel, or a Promiſe of Life by Chriſt, that bleſſed Seed.

Yea as they had Types of Chriſts Perſon, and of his ſpiritual and ſaving Benefits: ſo they had Types even of all New-Teſtament Diſpenſations.

Our very Sacraments were ſhadowed forth by theirs.

As Baptiſm by Circumciſion, and by their paſſing thorough the Red Sea; and the Lords Supper by their Paſſover.

Yea they had Types not only of the Bleſſings and Benefits of Chriſt, but of our Miſeries without him.

As they had their Ceremonial Uncleanneſſes; as the Leproſie, for inſtance, was a Type; Of what? Neither of Chriſt, nor of his Benefits; but of our natural Pollution.

So they had a Type of the Covenant of Works, viz. Hagar and Iſhmael.

They had a Type of the Church of Rome, viz. Babylon: So Antiochus may paſs for a Type of Antichriſt. Doeg and Achitophel of Judas. Pharaoh for a Type of the Devil. Sodom and Gomorrah for a Type of Hell.

For as the Types look chiefly and principally at Chriſt and his Benefits, in the clear and full Exhibition and Communication of them under the Goſpel: ſo they repreſent other things alſo, though not by way of Primacy and principal intention; but by way of concomitancy and illuſtration of the Principal.

Therefore theſe Types of New-Teſtament-evils, it will not be neceſſary always to handle them by themſelves: For the moſt of them will come in better under the ſeveral Types or Shadows of good things, the further illuſtration whereof by the contrary was the thing chiefly aimed at in them.

Rule 4. As there is a Similitude, a Reſemblance and Analogy between the Type and the Antitype in ſome things: ſo there is ever a diſſimilitude and a diſparity between them in other things. It is ſo in all ſimilitudes.

It is a Rule in Reaſon. There is a mixture of Conſentaneity and Diſſentaneity; or elſe inſtead of Similitude, there would be Identity.

So here in theſe ſacred Similies, it is not to be expected that the Type and the Antitype ſhould quadrare per omnia, that they ſhould agree in all things.

Therefore the Apoſtle, though he makes Adam a Type of Chriſt, whom he calls the ſecond Adam; yet he ſhews the diſparity alſo, and that the ſecond Adam did infinitely tranſcend and excel the firſt, 1 Cor. 15.47. the firſt man is of the Earth earthly, the ſecond man is the Lord from Heaven.

So the Prieſts of old, they were Types of Chriſt; but Chriſt did infinitely excel them, and his Prieſthood was infinitely more glorious, as the Apoſtle diſputes at large in the 7, 8, 9, and 10. of the Hebrews, ſee particularly chap. 7. v. 23, 24, 27.

There is more in the Antitype, than in the Type. Hom. 61. in Geneſ. Oportet figuram minus habere quam veritatem, Chryſoſt. For ſuch is the Glory and Excellency of Chriſt the Antitype, that no Type could reach it.

Hence that Diſtinction of Types partial, and Types total, muſt be underſtood with ſome limitation thus; That ſome things or perſons were only Types of Chriſt in ſome one particular thing, others in many things: but there never was any that did, or could poſſibly reſemble him perfectly in all things.

So Jonas is called a partial Type, becauſe he ſhadowed forth the Meſſiah in that one thing, his abiding two or three days in the Grave, and then riſing again.

David, ſome call him a total Type, in regard that the whole Hiſtory of his Life hath ſo great a ſhadow and repreſentaton of Chriſt the true David.

But yet, if we ſpeak rigidly and properly, David himſelf was but a partial Type. For he was only a Prophet and a King; he was not a Prieſt; but Chriſt was both Prophet, Prieſt and King.

Moſes indeed was both a Prophet, a Prieſt, and a King; but his Prieſthood continued only till Aaron was conſecrated, then Moſes laid it down.

And Moſes did mediate between God and the People as a Prophet, to interpret the Mind of God to them; and as a King or a Judg to govern them, and as an Interceſſor to pray for them; but not by giving himſelf a Sacrifice unto death for expiation of their ſins: He was a Mediator ob interpretandi & docendi officium; but not ob ſatisfaciendi beneficium, as ſome expreſs it.

Therefore Moſes himſelf was but a partial Type, a Type only ratione rei in regard of Redemption and Deliverance; but not ratione modi; he did not do it by ſhedding his Blood, and laying down his Life as Chriſt did.

Hence we muſt take heed of ſtraining the Types too far, to make them agree in that wherein indeed there is a diſparity or diſagreement: If the Type go with us one mile, or rather with the Antitype one mile, we muſt not conſtrain it to go twain.

3. The third thing propounded to be ſpoken to, was the Differences and Agreements between a Type and other things of like nature: that ſo we may diſtinguiſh and diſcern the things that differ.

I ſhall inſtance here only in four things that are partly of the ſame nature with the Types, but yet not exactly the ſame.

1. The difference between a Type and a Simile.

A Type doth belong indeed to that Argument or Notion in Logick; but with this difference, this diſtinction will ſhew you the difference between them; that there is Typus arbitrarius and Typus fixus & inſtitutus.

An arbitrary Type is a ſimilitude or compariſon.

So Marriage is a ſimilitude or compariſon, by which the Apoſtle ſets out the myſtical union between Chriſt and the Church, Epheſ. 5.

But yet Marriage is not a Type. For then we ſhall make it a Sacrament, as the Papiſts do: you know it was inſtituted for another end before the Goſpel came into the world: It is a Sign, but not a Sacrament. For by that Argument we ſhould have a thouſand Sacraments.

So Riders on white Horſes are reſemblances uſed in Scripture to ſet out Chriſt and the Angels; but yet not properly Types of them: And the reaſon is this, becauſe they were never inſtituted and deſigned by God for that end, to repreſent Chriſt and the Goſpel; they are only occaſionally made uſe of.

There is a wide difference between the occaſional uſe of a thing in the way of a ſimilitude or compariſon, and the Deſignment or Inſtitution of it for that end and uſe.

As if Chriſt be compared to a Feaſt of Bread and Wine, as in the Parable of the Marriage-Supper. This is a very true and fit compariſon: but for Bread and Wine to be deſigned and ſet apart by the Command of God to repreſent Chriſt and his Benefits, this is a thing of an higher nature, and puts them into a Sacramental nature and relation to him.

2. The difference between a Type and a Parable.

A Parable is nothing elſe but a ſacred Similitude: We commonly take it as the Scripture doth, for ſuch a ſimilitude wherein not only the Truth and Mind of God is the ſcope and matter of it; but whereof God himſelf is the Author. As in the four Evangeliſts we read of the Parables of Chriſt. To call them Fables, as Grotius doth, haec Fabula indicat, &c. is a ſlight and an irreverent expreſſion.

A Parable there is the ſame with a Similitude, only hath God himſelf for its Author. But in a Type the Lord doth not only occaſionally uſe ſuch or ſuch a ſimile; but ſets ſuch a thing apart, ſets a ſtamp of Inſtitution upon it, and ſo makes it an Ordinance to hold forth Chriſt and his Benefits.

3. What is the difference between a Type and a Ceremony? This is only that which is between the Genus and Species. For all the Ceremonies were Types; but all Types were not Ceremonies: The Pillar of Cloud and Fire was a Type, but not a Ceremony.

A Ceremony was ſome Law, or external Obſervation preſcribed unto them, to teach and ſhadow forth ſome Goſpel-Myſtery: ſo that a Type is more general, a Ceremony is one particular kind of Types.

4. What is the difference between a Type and a Sacrament? I anſwer, they differed in the number and multitude of them, they had many Types, we have but two Sacraments. But there was no difference in the nature of them, further than this, that our Sacraments are Signs of Chriſt already come; but their Types were Signs of Chriſt that was for to come: our Sacraments are Signs Chriſti exhibiti; their Types Chriſti exhibendi.

4. As to the Words and Phraſes by which it is expreſſed.

Firſt, we have this very word Type uſed in the Scripture, not only in its native and proper Sgnification, Joh. 20.25. 〈 in non-Latin alphabet 〉 the print of the Nails: But it is uſed alſo in this borrowed and ſpiritual ſenſe whereof we are treating, in the Text, and 1 Cor. 10.6. theſe were Types for us. 〈 in non-Latin alphabet 〉 and 1 Cor. 10.11. all theſe things happened unto them in Types.

So the word 〈 in non-Latin alphabet 〉 anſwers the Hebrew 〈 in non-Latin alphabet 〉 exemplar figura forma â 〈 in non-Latin alphabet 〉 aedificavit.

They are called Shadows 〈 in non-Latin alphabet 〉 . Col. 2.17. a Shadow of things to come. Heb. 8.5. which ſerve unto the example and ſhadow of heavenly things, Heb. 10.1. a Shadow of good things to come.

They are called Figures or Patterns, 〈 in non-Latin alphabet 〉 Hebr. 8.5. 〈 in non-Latin alphabet 〉 , the Example and Shadow, Heb. 9.23. Patterns.

They are called Signs 〈 in non-Latin alphabet 〉 , Mat. 12.39. the Sign of the Prophet Jonas; ſo is Circumciſion, Rom. 4.11. the Sign of Circumciſion.

Figures, or to render it more emphatically, parabolical Figures; 〈 in non-Latin alphabet 〉 , Heb. 9.9. a parabolical Figure for the time.

This anſwers to the Hebrew word 〈 in non-Latin alphabet 〉 .

And ſome ſo underſtand, Heb. 11.19. from whence alſo he received him in a Figure.

They are called Allegories, Galat. 4.24. which things are an Allegory.

They are called Seals, 〈 in non-Latin alphabet 〉 , Rom. 4.11. the Seal of the Righteouſneſs of Faith.

Alſo the Law, 2 Cor. 3.6. the Letter, that is, the Law killeth, but the Spirit, that is, the Goſpel quickeneth.

And the Letter, 2 Cor. 3.6. the Letter, that is, the Law killeth, but the Spirit, that is, the Goſpel quickeneth.

The Antitipe, or the thing typed and figured, is called in Scripture ſometimes by this name, the Antitype, 1 Pet. 3.21. the Antitype whereunto even Baptiſm doth alſo now ſave us.

The Type being called a Shadow: the Antitype is called the Body, Col. 2.17. the Body is of Chriſt.

The Types are called 〈 in non-Latin alphabet 〉 , the Antytype 〈 in non-Latin alphabet 〉 , Heb. 10.1. the very Image of the things themſelves.

Future good things, Heb. 10.1. a Shadow of good things to come.

Heavenly things, Heb. 9.23. Patterns of things in the Heavens.

True, Heb. 9.24. which are the Figures of the true. Joh. 1.17. the Law was given by Moſes: But Grace and Truth came by Jeſus Chriſt.

Laſtly, they are called Spirit, and ſpiritual things, 2 Cor. 3.6. the Letter killeth; but the Spirit giveth life. Revel. 11.8. In the ſtreet of the great City, which is ſpiritually called Sodom and Egypt.

There is literal and ſpiritual Egypt.

Ʋſe. We may receive encouragement from all that hath been ſaid, to look into the Types, and to ſtudy this Subject. For that they do adumbrate and ſhadow forth Jeſus Chriſt, and Goſpel-Truths and Myſteries exhibited and revealed by him.

It is not good to deſpiſe any part of Scripture knowledg, much leſs ſuch parts as ſtand in ſuch a direct relation to Jeſus Chriſt. Though there is ſomething of difficulty through our own darkneſs and weakneſs; yet the fruit will countervail the pains and labour; though they be difficult, yet they are uſeful to be known.

I have been deſired by my Brethren of the Miniſtry to ſpeak unto them, and I hope to receive aſſiſtance from God through your Prayers: and I do much deſire the help of your Prayers, that you would remember me to the Lord, that he would carry me through this work, that he would enlighten and enable me by his Spirit, to ſpeak unto them with clear light; and not only ſo as may be clear and convincing to my own Conſcience and Judgment; but with ſuch evidence of light, as may be ſatisfying and illuminating to yours alſo, even in the evidence and demonſtration of his Spirit.

Some have not unfitly called the Ceremonial Law one of the richeſt Cabinets of Divinity, full of ineſtimable Jewels. But many things in their Religion will ſeem ſtrange, and uncouth, and uſeleſs, if we conſider them without their ſcope and meaning.

All the Ceremonial Law, if a man knows not the meaning of it, looks like an heap of unprofitable Burthens. The Temple appears but like a Shambles, or Butchers Slaughter houſe; and the Prieſthood a vain & uſeleſs Occupation: but conſider them in their ſenſe and meaning and every thing is full of Light and Glory.

A great part of the Scripture, eſpecially the old Teſtament, Exodus and Leviticus and other places will be like a Sealed Book unto you, if you have not ſome inſight into the Types. But if the Lord give you a little inſight into them, you will read the Old Teſtament with more profit and ſpiritual underſtanding. For the Prophets do comment upon them; yea ſo do the Apoſtles alſo: and indeed the whole New Teſtament is a large and full Expoſition of the Types.

If you ask, how may we ſo ſearch and look into them, as to underſtand them, and profit by them?

Take but three Rules for this, and I conclude.

Rule 1. Search the Scriptures, Joh. 5.39. for they are they which teſtifie of me (ſaith Chriſt): the Scripture is the beſt Interpreter of it ſelf. We cannot judg of theſe legal Shadows but by Scripture-light. If either expreſs words, or change of Names, or a clear analogy and proportion do appear; theſe are Intimations of the Mind of God, that ſuch things are Types. Go no further than we ſee the Scripture going before us.

Rule 2. Study the Covenant of Grace. Faedus gratiae clavis totius Scripturae. Look diligently into the Goſpel, get a clear and ſpiritual inſight and underſtanding into that; this is the beſt help to the underſtanding of the Types. For he that well underſtands the Antitype, will more eaſily and readily diſcern the analogy, and ſee the reſemblance it hath with the Type.

Rule 3. As you find the Lord letting in any thing of further light into your minds, be ſure you act Faith, and exerciſe Grace with renewed vigour upon thoſe Truths and Myſteries, as you find any Beams of further Light coming in concerning them.

If a man have all Knowledg, and underſtood all Myſteries, and hath not Fath and Love, what is he the better for his Light? 1 Cor. 13.12.

When you ſee things more clearly and fully, you ſhould endeavour to believe more ſtrongly, and to grow in Grace, as you grow in Light.

Queſt. Why the Lord ſpake ſo much in this way by Types and Shadows?

Anſw. Something may be gathered as to this, out of what was formerly ſpoken in general concerning the Reaſons of the Lords uſing ſo great variety of Diſpenſation, from that Text, Heb. 1.1. therefore I ſhall but touch upon ſome few things now, and that very briefly.

R. 1. There is a general ſuitableneſs in ſuch a way of ſpeaking unto mans Nature, as a ſenſitive Creature, conſiſting of a Body as well as a Soul.

Hence in all times and ages, even before Sin entred, the Lord gave unto mankind ſome outward and ſenſible things to be Signs and Repreſentations of ſpiritual things: Hence were theſe two Sacramental Trees, the Tree of Life, and the Tree of Knowledg of good and evil.

And now much more ſince the Fall; Man being fallen much lower, hath greater need of ſuch Inſtructions.

Man is not only a ſenſitive, but a ſenſe loving Creature.

R. 2. It was particularly ſuitable to that Infant age and ſtate of the Church: it was ſuitable to their Nonage, to be taught by ſuch viſible and carnal things.

The whole way of Gods Diſpenſations, See Galv. Inſtit. l. 2. c. 11. ſ. 1, 11. both Gods Bleſſings and Judgments were much more external and ſenſible than they are now.

Children muſt have their A. B. C. weak and rudimental Inſtructions. Theſe are called Elements, or Rudiments, yea weak and beggarly Rudiments 〈 in non-Latin alphabet 〉 . Gal. 4.9.

Tota legis Oeconomia veluti rudis quaedam erat diſciplina rudibus conveniens. Beza in Gal. 4.3. Like a Horn-book to a Child.

R. 3. That they to whom it was not given might not underſtand.

R. 4. That his People might ſoe and underſtand the better.

Theſe two Reaſons are aſſigned by Chriſt himſelf for his own teaching ſo much by Parables; and there is ſome affinity between a Type and a Parable, as you heard the laſt time, Matth. 13.11, 13. why ſpeakeſt thou to them in Parables?

Becauſe it is given to you to know the Myſteries of the Kingdom of Heaven, and — becauſe they ſeeing ſee not, &c. Similitudes not underſtood are Riddles and clouds of Darkneſs upon the underſtanding; But if once interpreted and underſtood, they are like bright Candles, they give a clear light. Comparata etiam ficta arguunt, fidemque faciunt.

It is not a true and ſound Rule, that of the Schoolmen, Theologia ſymbolica non eſt argumentativa.

What! ſhall we ſay, that all the Parables of our Saviour did argue nothing? when indeed they did not only argue, but demonſtrate; and that ſo, as did convince and cut the hearts ſometimes of his greateſt enemies and oppoſers.

Was not Nathans Parable argumentative, yea demonſtrative and convicting unto David?

Their Rule may be true concerning their own allegorical Senſes, and myſtical Froth, which may be found in their Interpretations: but concerning Scripture-Types it is moſt falſe.

You have ſeen the Nature of a Type, what it is, and ſome ſhort hints of reaſons of the Lords ſpeaking this way: we ſhall now enter into particulars, and go through the Types, and open to you (as the Lord ſhall enable) ſomething of the Goſpel-Truths and Myſteries adumbrated and ſhadowed forth by them; depending upon the help and aſſiſtance of him, of whom we are to ſpeak.

Now the firſt and moſt general Diſtribution of them is into Types perſonal and Types real, holy perſons and holy things. The terms of which diſtinction are ſo plain, that it needs no further explication; therefore we ſhall not make any tarrying here: you know the difference between perſons and things.

Perſonal Types are ſuch as Adam, Noah, David, and others.

Real Types are the Temple, the Ark, the Manna, the Sacrifices, and ſuch like, whereof hereafter.

We ſhall begin with the perſonal Types: and they may be ſubdivided into two ſorts.

1. Individual Perſons. 2. Typical Ranks and Orders of Perſons, which we may call Religious Orders; ſuch as the Prieſts, the Nazarites, &c.

1. Typical individual Perſons. Concerning theſe there be ſome previous Rules, that may be of ſome uſe, and give ſome general Light for your better underſtanding of them.

1. They were all godly men. No wicked man, individually conſidered, ever was, or could be a Type of Chriſt. How could Limbs of the Devil, men in whom Satan dwelt, be Pictures as it were and Looking-glaſſes, in which to ſee the Shadow of the moſt high God, who is Holineſs it ſelf.

A man perſonally wicked may be involved with others in a religious Order. For the Order is holy, though the man be wicked; But if ſingle perſons be Types, they muſt needs be holy men.

2. Whereas theſe holy men had their failings; They were not Types of Chriſt in regard of their ſinful failings; but only in their Graces and Excellencies. For Sin cannot be a Type of Holineſs: Therein they were not like; but unlike to Jeſus Chriſt the Antitype.

3. When Typical perſons had real Types belonging to them (as oftentimes they had) we ſhall ſpeak to both together, at leaſt where they cannot be better and more conveniently referred to ſome other place.

As for inſtance, Noahs Ark was a Type, as well as he himſelf. Therefore we ſhall ſpeak to that, when we ſpeak of Noah, as being a Circumſtance, and a part of his Hiſtory, which was though a true and real, yet withal a typical Hiſtory.

4. Theſe typical perſons, the higheſt and moſt eminent of them, were but partial Types: Therefore together with the Analogy between them and the Antitype, we ſhall ſometimes, where we ſee it needful, note alſo the diſparity and diſproportion that was between them. That you may ſee how far the Shadows fell ſhort of the Subſtance, and how the Antitype excels the Type.

And we ſhall not mention all, but only ſome of the chief and moſt illuſtrious.

And becauſe there be divers of them, we ſhall rank them, for method and memories ſake, into two Claſſes.

1. The perſonal Types that were before the Law. 2. Under the Law.

1. Before the Law. Here I ſhall inſtance only in eight Perſons, namely, Adam, Enoch, Noah, Melchizedek, Abraham, Iſaac, Jacob, and Joſeph.

1. Adam. He was the firſt Type of Chriſt in the world.

That he was a Type of Chriſt is clear from expreſs Scriptures.

The Text, Rom 5.14. Who is the Type of him that was to come, and 1 Cor. 15.45. The firſt man Adam was made a living Soul, the laſt Adam was made a quickening Spirit.

Now to ſhew you the Analogy, wherein Adam did reſemble and repreſent the Lord Jeſus Chriſt.

It was chiefly in this. In regard of his Headſhip and Influence, Adam and Chriſt both ſtood inſtead of all that belonged to them. Adam was the Head of the firſt Covenant, Jeſus Chriſt is the Head of the ſecond Covenant.

Adam was the Covenant-root and Head of all Mankind, a publick and common perſon, repreſenting them; yea an undertaker for them.

What they ſay vainly of the Pope, that he is the Church-Repreſentative, may be truly ſaid of Adam; He was the Repreſentative of the whole World, as a Parliament-man acting in the name of the Town or Country that choſe him: He ſinning, we ſinned in him; he being condemned, we are condemned in him:

So Chriſt is the Head of the ſecond Covenant, and of his Elect, who are involved and wrapt up therein: He hath undertaken for them, and preſented them to the Father, Epheſ. 2.16. in one body: Therefore when he died we died with him; when Chriſt was crucified, our Sins were nailed to his Croſs, and crucified and buried as it were in his Grave. If he ariſe, we riſe with him, to die no more. His Influence is to all his Seed. For both Adams have a Seed. As Adam: ſo Chriſt. Iſai. 53.10. He ſhall ſee his Seed— He communicates to them what he hath: ſo doth Chriſt what he hath.

Adam conveys and communicates Sin and Death: But Chriſt Righteouſneſs and Life.

Adam brought in theſe two great Intruders and Uſurpers, Sin and Death, into the world.

And as Adam conveys Sin to thoſe that had not ſinned actually: ſo doth Chriſt convey Righteouſneſs to thoſe that had not wrought Righteouſneſs. As in the Text, Rom. 5.14. with Rom. 9.30, 31. The Gentiles, which followed not after Righteouſneſs, have attained to Righteouſneſs.

As ſoon as there is an Union between Soul and Body, Adams Sin is imputed to his Seed: ſo as ſoon as there is a myſtical Union between Chriſt and the Soul by the Spirit of Faith, ſo ſoon is Chriſts Righteouſneſs imputed.

There be ſome other Conſiderations may be added unto theſe.

2. The Apoſtle ſeems to make his Dominion over the Creatures a ſhadow of Chriſts Dominion and Kingdom, Gen. 2.19, 20. Pſal. 8.6. compar'd with Heb. 2.6, 7, 8, 9.

3. His Relation to Eve. She was taken out of his Side while Adam was aſleep, and afterwards married to him, Gen. 2.21. ſo the Church is taken out of Chriſts Side, while he was in the ſleep of Death, and joyned to him as his Spouſe by the Covenant of Grace, 2 Cor. 11.2. I have eſpouſed you to one Husband, that I may preſent you as a chaſt Virgin to Chriſt. Epheſ. 5.30, • 1. We are Members of his Body, of his Fleſh, and of his Bones— While Chriſt dies, his Church receives Life, and ſhe which lives only by him, her hath he eſpouſed to himſelf in Truth, Mercy and Righteouſneſs, Hoſ. 2.

The Church is both Effectum & Objectum Redemptionis, the Effect and the Object of Redemption.

The Effect. He died to purchaſe to himſelf a Church, a peculiar people, Tit. 2.14.

The Object. He gave himſelf for the Church, Epheſ. 5.25.

But yet it follows not, that Marriage is a Sacrament, though Adams Marriage had ſuch a ſacramental or typical notion put upon it, he being the common Root of all mankind: But this will not ſuffice to make Marriage a Sacrament, no more than the annexing a typical uſe to the Jewiſh Sabbath, viz. to commemorate their Deliverance out of Egypt, will make the fourth Commandment ceremonial.

And as Adam was a Type of Chriſt: ſo we may carry the parallel a little further.

So Eve may be conſidered as a Type of the Church. For the Godly are called her Seed, I will put enmity between thy Seed, that is, the Serpents, and her Seed. Gen. 3.15. and Adam calls her the Mother of all living, Gen. 3.20. So Jeruſalem which is above, that is, the Church, is the Mother of us all, Gal. 4.26.

4. And laſtly, as Adam was a Type himſelf; ſo he had ſeveral Types belonging to him.

There were divers real Types belonging to the Hiſtory of this perſonal Type.

As Paradiſe a Type of Heaven. For Heaven is often called by that name, 2 Cor. 12. that which in ver. 2. is called the third Heaven, is called in ver. 4. Paradiſe; ſo Luk. 23.43. this day ſhalt thou be with me in Paradiſe.

Paradiſe was a Garden of Pleaſure. Eden from whence the Greek word 〈 in non-Latin alphabet 〉 Pleaſure: and the Heatheniſh Poems of the Gardens of Adonis: But at thy right hand in Heaven are Pleaſures for evermore, Pſal. 16.11.

So likewiſe the Tree of Life in Paradiſe was a Type of Chriſt, though it was created upon the third day of the Week; and before the Goſpel it could not be a Type of Chriſt; yet after the Fall, and after the preaching of the Goſpel, Gen. 3. it might be deſigned and ordained to this uſe.

As God provided Phyſical Herbs for Man before he fell, or needed them as to that uſe of Phyſick: ſo this Tree of Life before Sin, or the Goſpel was known; It ſeems to be ſo ſpoken of Revel. 2.7. and 22.2. The Tree of Life in the midſt of Paradiſe. Chriſt in the midſt of the Church.

Mans Ejection out of Paradiſe, a Type of his deſerved Excluſion out of Heaven.

And the Cherubims with flaming Swords, Gen. 3. ult. an outward and viſible ſhadow of the Wrath of God; and of the Angels of God as Executioners of it on Man, who were created to be Miniſters to his good, and are ſo again through Grace: But, as in our natural condition, they are the Lords Hoſts to fight againſt us.

But there is 〈 in non-Latin alphabet 〉 a much more put upon Chriſt. His ſaving Virtue far exceeds that curſed influence of Adam, in ſundry particulars, amply opened by the Apoſtle from ver. 12. to the end of the Chapter.

1. The diſparity is very great both in their Perſons. The firſt Adam is of the earth earthly; his Name is but Adam, Earth, or Red earth; but the ſecond Adam is the Lord from Heaven, 2 Cor. 15.47

2. In their Headſhip and Undertaking, the one of a Covenant of Works; the other of a better Covenant of Grace.

3. In the Succeſs of their Undertakings. The one failed; the other kept the Covenant; the firſt Adam was tempted by Satan, and conquered by him; but Chriſt was tempted, but overcame the Tempter.

4. In their Influences. The firſt Adam was made a living Soul; the ſecond a quickening Spirit, 1 Cor. 15.45. The one conveys all evil, Sin and Death to his Seed: the other communicates all good, Righteouſneſs and Life to his. There is Righteouſneſs oppoſed to Sin, and Life to Death, and with a much more, Rom. 5.15, 16, 17, 18. Not as the Offence, ſo is the free Gift. At the great Day, when Adam ſhall ſee his Seed loſt and undone, he muſt own it. I have embrued my hands in the Blood of all theſe: But Chriſt ſhall ſay, here am I, and the Children which God hath given me, and not one of them is loſt.

2. Enoch, the ſeventh from Adam.

It is true, he is not ſo expreſly mentioned in Scripture for a Type of Chriſt, as Adam is; but yet by comparing the Scriptures we may diſcern a clear analogy between Chriſt and him; how he was made like unto the Son of God in ſundry things.

1. He was a moſt illuſtrious Type of Chriſts Aſcenſion into Heaven, and indeed the only Type they had of it before the Law. They had but two in all; Elijah under the Law, and Enoch before the Law: Therefore we cannot well omit him. Gen. 5.24. Enoch walked with God, and he was not: for God took him; and Heb. 11.5. he was tranſlated, that he ſhould not ſee Death, and was not found, becauſe God had tranſlated him. Some look upon this as a pledg of their Tranſlation that ſhall be found alive at Chriſts ſecond coming; of whom the Apoſtle ſaith, they ſhall be changed, or tranſlated, 1 Theſſ. 4. But it looks firſt and chiefly at Chriſt himſelf, at his Aſcenſion. This I mention firſt, as being the chief particular: but a further analogy may obſerved in ſundry other particulars alſo; as,

2. There was in Enoch ſome ſhadow of Chriſts Prophetical Office; we read of Enochs Propheſie, Jude 14, 15.

But Chriſt is the true Prophet, who hath unſealed the whole Book of Gods Counſels, that Liber fatidicus, Rev. 5. he hath opened it ſo far as is fit and needful for his Church to know.

And as Enoch propheſied of the Day of Judgment: ſo hath Chriſt very fully and frequently.

3. We may ſet him among the Types of Chriſt for his unparallell'd Holineſs in the age wherein he lived, which was a corrupt and evil time, all Fleſh began to corrupt their way, Gen. 5.22, 24. Enoch walked with God; it is twice repeated, as worthy of ſpecial remark: ſo Chriſt fulfilled all Righteouſneſs, Matth. 3.15.

4. His pleaſing God. For ſo it is teſtified of him, Heb. 11.5. ſo Chriſt, Matth. 3.17. this is my beloved Son, in whom I am well pleaſed — Joh. 8.29. I do always thoſe things that pleaſe him. He is pleaſed ſo well with him, that he is well pleaſed with Sinners for his ſake, even for his Righteouſneſs ſake.

5. His very Name Enoch hath ſomething in it, dedicated unto God. 〈 in non-Latin alphabet 〉 conſecratus, from 〈 in non-Latin alphabet 〉 dedicavit, conſecravit. From whence ſome derive the Greek 〈 in non-Latin alphabet 〉 Initio, and 〈 in non-Latin alphabet 〉 , the Feaſt of Dedication, Joh. 10.22.

So was Chriſt, Luk. 1.35. that holy thing— my Servant whom I have choſen Iſai. 42.1. and 49.5. formed me from the Womb to be his Servant.

6. Some have added, in regard of the continuance of his Life. Henochs days were as the days of the Sun. For he lived three hundred ſixty five years, Gen. 5.24. as many years as there be days in the year.

And of Chriſt it is is ſaid, his Throne ſhall continue for ever, as the Sun before me, Pſal. 89.36.

3. The third typical perſon that we mentioned is Noah. He is made a Type, 1 Pet. 3.20, 21. in regard of his preaching and ſaving thoſe that believed him in the Ark.

So Chriſt hath publiſhed the Goſpel, Matth. 11.27. no man knoweth the Father, but the Son, and he to whom the Son revealeth him — He came and preached Peace, Epheſ. 2.17. 1 Pet. 3.19. Chriſt preached in Noah: he ſaves them that believe his Doctrine; he ſaves them in the Ark of his Church, by the Covenant and Water of Baptiſm.

4. Melchizedek was alſo a Type of Chriſt; and moſt eſpecially in regard of the excellency and eternity of his Perſon, Prieſthood and Kingdom. Pſal. 110 4. The Lord hath ſworn, and will not repent, thou art a Prieſt for ever after the Order of Melchizedek, with Heb. 7.2, 3, 4. made like unto the Son of God. But there is not time to inſiſt upon theſe, nor to proceed to the reſt of the Types.

I ſhall therefore for the preſent conclude with ſomething of Uſe and practical Improvement; and ſhall raiſe the Uſes not ſo much from the Doctrine in general; but rather from that which hath been ſpoken upon it at this time.

Ʋſe 1. Learn and know ſomething more of Jeſus Chriſt by what you have heard; or, if you knew it before, let it be more deeply imprinted upon your hearts.

Let us ſum up all together: for they are all but partial Types, and weak and imperfect Shadows of the Meſſiah: but all put together will give the greater luſtre; like the Galaxia, which is ſaid to be a multitude of little Stars.

Adam was a Type of Chriſt in regard of his Headſhip and Influence; Enoch a Type of his Aſcenſion into Heaven; Noah of his Preaching and ſaving the Church by the Covenant and Water of Baptiſm; Melchizedek was a Shadow of the Excellency and Eternity of his Perſon, and of his Prieſthood and Kingdom. Know theſe things, meditate and conſider them more throughly, and improve Chriſt in theſe Diſcoveries for your ſpiritual good. Conſider him as a common perſon ſtanding in our ſtead, as a Prophet, Prieſt and King; as aſcended into Heaven, as the Saviour of the Church, which is his Body.

Uſe 2. Be exhorted to examine your ſelves, and try which of the two Adams you are under. For there are but two Men in the World, the firſt and ſecond Adam; thou art a Member of one of them. Adam and Chriſt divide the whole World.

Queſt. How may we know whether we be under the firſt or the ſecond Adam?

Anſw. Take theſe Tryals.

1. What Birth haſt thou? only the natural, or ſpiritual Generation? Art thou only born, or new born? For they that come only from Adam by natural Generation, belong to him as the firſt Adam: They that come of Chriſt by ſpiritual Regeneration are the Seed of Chriſt, and belong to him as the ſecond Adam.

What Experience haſt thou had of this great work? Nicodemus, though a Doctor in Iſrael, underſtood little of it.

2. What Covenant doth thy Soul cleave to, and act under the rule and influence of? Works or Grace?

Works is the firſt Adams Covenant: but Grace is the Covenant of the ſecond Adam.

To go forth in a mans own Strength, to expect acceptance in his own Worth, this is a firſt Covenant Spirit; a ſign thou groweſt upon the old Stock, upon the root of old Adam: But to live in a continual dependance upon free Grace for every thing, the free Grace of God in Chriſt: this is the Spirit of the ſecond Covenant, and becomes the Sons and Branches of the ſecond Adam.

Though a godly man may for a fit turn aſide to the old Covenant, as Abraham did to Hagar; yet it is not his way, it is not his Spirit to do ſo; and thence he is never at reſt, till he return to have his dependance and reſt on Chriſt again: The Spirit of one under the Covenant of Grace is, to have no confidence in the Fleſh; but to have his reſt and rejoycing in Jeſus Chriſt, Phil. 3.3.

3. What Communications, whoſe Influences doſt thou receive? Every Branch receives from its Root, the Stream from its Fountain. Doſt thou receive the Communications of the firſt or of the ſecond Adam? this will ſhew whoſe thou art, and to whom thou doſt belong.

You have heard what it is that each of them doth communicate. That old Tree bears no good Fruit at all. Art thou under the power of Sin and Death? or under the power of Righteouſneſs and Life? Sin and Death reigns in the poſterity of the firſt Adam: But Righteouſneſs reigns by Grace unto eternal Life, in the poſterity of the ſecond Adam, Rom. 5.21 — 2 Cor. 5.17. if any man be in Chriſt he is a new Creature.

Ʋſe 3. Here is Comfort to the Seed of the ſecond Adam againſt the preſent troubles they are under. There be chiefly three complaints and troubles of Gods People, under all which here is matter of ſupport and relief.

1. Thou art here upon Earth; Chriſt the Head in Heaven, but his poor Saints and Members here below: But remember whither Jeſus the Forerunner is entred for us. As ſure as Enochs Body is in Heaven, or Elijahs, by the virtue of his Aſcenſion, of whom they were Shadows: ſo ſure ſhall thine and mine aſcend thither, if we be his, though we ſleep in the duſt for a time, as Chirſt himſelf alſo did.

2. But while in this low valley, the floods of great Waters are ready to overwhelm us; the floods of Perſecution, Affliction, Deſertions, the overflowing ſcourges of common calamities, which puts many of Gods people to ſome cares and fears: But as to this, conſider that true Noah; the Lord provides an Ark of ſafety for his people, that the floods of great Waters may not overwhelm them, Pſal. 32.6— ſee Pſal. 124.1-5. If it had not been the Lord who was on our ſide— if it had not been the Lord who was on our ſide, when Men roſe up againſt us: then the Waters had overwhelmed us, the Stream had gone over our Soul— then the proud Waters had gone over our Soul.

But 3. Thou art a poor unworthy creature, and God is angry, or appears angry; and how can I expect ſuch Salvation from him, who have ſinned againſt him ſo as I have done? To this, remember what an High Prieſt you have, even Jeſus, who is made an High Prieſt for ever, after the Order of Melchizedek: Therefore let us come with boldneſs to the Throne of Grace. It is the Apoſtles Inference, Heb. 4.15, 16. the Apoſtle ſaith of Melchizedek, Heb. 7.4. conſider how great this man was. It may be ſaid much more of Chriſt, conſider how great your High Prieſt is.

How little ſoever thou art in thy own eyes, how unworthy ſoever; the Greatneſs and Glory of your Redeemer is enough to remove all diſcouragement.

Some entrance (Beloved) hath been made into the perſonal Types. We are upon the individual perſons that were Types before the Law, whereof eight were named, Adam, Enoch, Noah, Melchizedek, Abraham, Iſaac, Jacob and Joſeph, whereof only two have been ſpoken to, viz. firſt Adam, ſecondly Enoch. We ſhall now proceed to the reſt.

3. The third is Noah, whom we did but touch upon the laſt time, but ſhall endeavour now to clear it more fully.

The Story of Noah is written in the 6, 7, 8, and 9. Chapters of Geneſis. And ſo famous it was amongſt his Poſterity, that the Heathen have ſome broken Remembrances and Traditions of it; they had heard of a Flood, as well as of the Creation of the World. Ovid ſpeaks of them both in his Metamorphoſis: And their Bacchus, the very name with a little alteration of the Letters, comes from Noah Noachus, Boachus, and Janus, from the Hebrew Jajin vinum: ſomewhat they had heard, as it ſeemeth, about his planting a Vinyard, and making Wine.

That this Hiſtory of Noah had a typical reſpect, you may ſee in 1 Pet. 3.20, 21.

In what reſpect was he a Type? In two things chiefly.

1. In regard of his Preaching. 2. His ſaving his Houſhold in the Ark.

1. In regard of his Preaching; he was a Preacher of Righteouſneſs, 2 Pet. 2.5. he gave warning to the ſecure World for a hundred and twenty years together, both by his Word and Actions: Every ſtroke in the building of the Ark had a voice, and was an alarm to the World every day:

So Chriſt, who did preach by his Spirit in the Miniſtry of Noah, 1 Pet. 3.19, 20. And when he came in the Fleſh, he did preach, and bring in everlaſting Righteouſneſs, Dan. 9.24. And he hath preached by his Word and Spirit in his Apoſtles and Miniſters ever ſince.

What Noah did one hundred and twenty years, Chriſt hath been doing theſe ſixteen hundred years.

And as Noah had no great ſucceſs in his Miniſtry: ſo Chriſt and all the Servants of Chriſt have cauſe to complain, who hath believed our Report, Iſai. 53.1.

There were but eight perſons ſaved in the Ark, wherein a few, that is, eight Souls were ſaved by Water, 1 Pet. 3. And of thoſe eight, all were not ſaved eternally; there was a Cham, and of him the curſed Canaanites: but all the reſt of the world periſhed in the Flood. Doubtleſs they deſpiſed Noah and all his Preaching, and thought him an old doting Fool to go and build a Ship on dry ground, and expect that the Sea ſhould come up thither to ſet it afloat; they would not believe one word he ſaid: ſo men account Preaching Fooliſhneſs, 1 Cor. 1. Hence thoſe complaints of Chriſt and his Meſſengers, Iſai. 49.4. I have laboured in vain, I have ſpent my ſtrength for nought, and in vain— In his own perſonal Miniſtry and teaching we read not of very many that were converted by him.

To the Apoſtles he gave more ſucceſs; but yet the converted ones were but a few in compariſon of the unconverted, unbelieving world.

2. Noah was a Type of Chriſt in regard of his ſaving thoſe that did believe his Preaching, from the common Deluge and Deſtruction.

Hence the Notation of his Name Noah; it ſignifies Reſt: Chriſt is Reſt, and the only Reſt of the Soul, Matth. 11.30. Gen. 5.29. He ſhall comfott us, becauſe of the Curſe laid upon the Earth. Not upon the Earth only, (as the blind Papiſts dream, and therefore love the Fiſh better than the Fleſh;) but the Earth is put for the whole Creation. The Earth, the Sea, and all the Elemens, and all that is therein: yea the Sun, Moon and Stars are not excluded out of the general Curſe and Bondage of the Creatures: the Apoſtle ſaith, the whole Creation ſuffers and groans, Rom. 8.22.

The ancient Dominion over the Creatures was in part reſtored, when they came together peaceably in the Ark: the firſt Bleſſing of Propagation and Dominion had its Charter renewed and confirmed, Gen. 9.9. Now Noah was an Inſtrument to remove this Curſe in part, to repair the Ruines of the old World, and reſtore it to a better ſtate: Some he did ſave out of the common Ruines, 1 Pet. 3.20. ſo doth Chriſt reſtore and ſave loſt and fallen Mankind, 1 Pet. 3.21. by the Reſurrection of Chriſt.

This being a main thing wherein Noah was a Shadow, let us inquire and ſearch into it more fully: For where the Scripture gives us a general hint, that ſuch a thing was a Type, we may ſafely inquire; yea, we ought to inquire, and ſearch out the particulars wherein the Analogy lies.

Now this, viz. Noahs typical ſaving the World includes divers things. There were divers real Types belonging to the Hiſtory of this perſonal Type. As,

1. Noahs Ark. 2. The Deluge. 3. The Waters thereof. 4. His acceptable Sacrifice. 5. The Lords Covenant with him; and the Rainbow the Sign thereof. All which had their typical Significations. For, 1. Noahs Ark was a Type of the Church. 2. The Deluge of the day of Judgment, and the everlaſting Salvation of ſome, and Deſtruction of others. 3. The Waters that bare up the Ark typified the Water of Baptiſm. 4. Noahs Sacrifice was a Type of Chriſts Sacrifice. 5. His Covenant, with the Rainbow the Sign thereof, a Type of the Covenant of Grace.

1. The Ark was a Type of the Church. Some have accommodated the Ark as a Type a little otherwiſe; but this is the cleareſt. The Analogy may be made out in many particulars, which ſome have done with much ingenuity, which becauſe it ſeems to be ſolid as well as ingenious, I ſhall rehearſe it to you: I ſay the Analogy may appear in theſe ten particulars.

1. Noah builded the Ark according to the Mind of God, and he was in it himſelf when it was toſſed, and floated upon the Waters, Gen. 6.22. according to all that God commanded, ſo did he. So Chriſt buildeth the Church in perfect Faithfulneſs to his Fathers Will, Heb. 3.2, 3. He was faithful to him that appointed him, as alſo Moſes was faithful in all his Houſe: and he is in it, in all the Floods and Troubles of his Church and People to the end of the world, Iſai. 43.2. when thou paſſeſt through the Waters, I will be with thee. Matth. 28.20. Lo, I am with you alway even to the end of the world. The Church is reſembled by a Ship: ſo Iſai. 54.11. O thou toſſed with Tempeſts. Here the Church is compared to a Ship in a Storm: and there are many things belonging to a Ship, reſembling ſomewhat in the Church.

The Pump Repentance.

The Sails Affections.

Wind the Spirit.

The Rudder the Word—

2. The Workmen and Carpenters that built it, they were drowned themſelves: ſo carnal Miniſters may be inſtrumental for good to others, of ſaving others, and yet not not ſaved themſelves.

It is a ſcruple which ſome Chriſtians are exerciſed with, the Miniſter by whom they have received good to their Soules proves an Apoſtate; hence they queſtion the Work they have found by his Miniſtry.

Now I confeſs, that ordinarily God doth not bleſs the Labours of wicked Miniſters; but yet ſometimes he doth: as in the building of Solomons Temple, many had to do with it, who were not truly godly: So it is in ſpiritual building there was a Judas, a Demas, Matth. 7.22.23. 1 Cor. 9.27. For the efficacy of the Ordinances does not depend upon Inſtrument; but upon the Inſtitution and Bleſſing of God.

3. The Materials of the Ark; Noah takes many trees out of the Woods, cuts them down, compacts them, joyneth them together; and they muſt be bowed and fitted and joynted: So Chriſt in building his Church; they muſt be cut off the old tree where they grew before, and fitted, and hewed, and humbled, Hoſ. 6.5. I have hewed them by the Prophets: and then compacted and united together in the Faith, Love and Order of the Goſpel; and ſo they become a Church of Chriſt.

4. There was a Door in the Ark, and but one Door, Gen. 6.16. So in the Church Chriſt is the Door, Joh. 10.7, 9. by whom alone we enter in to the Father, and find Paſture, that is, full ſupplies according to our wants.

5. The Ark had a Window to let in Light, Gen. 6.16. which reſembles the Windows of Solomons Temple, 1 King. 6.4. which were made narrow without, and wide within, to diffuſe the Light the better.

This Light is Chriſt, Joh. 1.9. he is the Light of the World, Luk. 11.34, 35, 36, as a Candle in a Room enlightens the whole Room: So if there be a Light in the ſupream Faculties of the Soul, that is, true ſpiritual Wiſdom in the heart, it will enlighten the whole man, ſo as to direct and guide it; the whole body of a mans carriage and converſation will be full of Light: the Light he gives diffuſeth it ſelf through the whole man, and has an influence into all his converſation.

6. There were many Rooms or Chambers in the Ark; and ſo in the Temple; yet all theſe made up but one Ark: this ſignifies many particular Churches; yet all the Churches in the world make up but one Church Catholick, which is the myſtical body of Chriſt, 1 Cor. 12.12. as the Body is one, and hath many Members, and all the Members of that one Body, being many, are one Body: ſo alſo is Chriſt; ſee Cant. 6.9. My undefiled is but one.

7. There were three Stories in the Ark; it was three Stories high. Gen. 6.16. and ſo Solomons Temple had three parts, an outer Court, an inner Court, and an Holy of Holies. This holds forth the three degrees of the Church. There is, 1. The viſible Church. 2. The myſtical Church militant here on Earth. 3. The Church triumphant in Heaven.

The Church in her loweſt Story is her viſible Members here on Earth, among whom there be many Hypocrites; yet even ſo, ſhe is more excellent than the Mountains of Prey, Pſal. 76.4. Kingdoms are called Mountains of prey, that ſaying being too often true, that magna Regna are indeed magna Latrocinia: But the Church is more glorious than they.

The inviſible Church is the ſecond Story, againſt whom all the Gates and Powers of Hell ſhall not prevail, Matth. 16.18. It is true in ſome ſenſe in general concerning the viſible Church; Chriſt will always have ſome viſible Societies of Chriſtians in the world, that ſhall make profeſſion of his Name; but it holds chiefly concerning the myſtical Body of Chriſt: True Believers cannot fall away.

The third Story is the Church triumphant, which is higher than all theſe, and more excellent than all the Kingdoms in the world, than all the Churches upon earth.

8. They in the Ark were ſafe, and there was no ſafety but in the Ark: ſo in the Church there is Salvation; but no Salvation out of the Church: Salvation is of the Jews, Joh. 4. extra Eccleſiam nou eſt Salus. It is always true of the myſtical Church; and it is ordinarily true concerning the viſible Church.

Yea the Ark was ſafeſt when the Waters were higheſt. Sea-man have an expreſſion; in a Storm they uſe to wiſh for Sea-room enough: Or we may apply it higher to Chriſt himſelf, and to his myſtical Body; Without Chriſt there is no Salvation; but as they were ſafe in the Ark: So whoſoever is in Chriſt, and a Member of that inviſible Society, he is ſafe, and ſhall never periſh.

9. In the Ark there were both clean and unclean Beaſts; yet the Ravenouſneſs of their Natures was reſtrained for the time, Gen. 7.2. So in the Church there are both Saints and Hypocrites: Hypocrites are unclean Beaſts

A Cham in the Ark; a Judas, a Devil in Chriſts own Family. In the viſible Church there be ſometimes Wolves within, and Sheep without; though they are Wolves in Sheeps clothing. For profane perſons may, and ſhould be kept out, but cloſe Hypocrites cannot.

For as in the Ark though there were ravenous Beaſts; yet their Natures were reſtrained: ſo in the Church, ſuch as are Beaſts by nature; yet the Corruption of their Natures is reſtrained, there is reſtraining Grace upon Hypocrites in the Church, as well as renewing Grace in the Saints, Iſai. 11.6-9. They ſhall not hurt nor deſtroy in all my holy Mountain.

10. There iſſued out of the Ark a Raven and a Dove, whereof the Dove returned again, but the Raven did not, Gen. 8.7, 8, 9. the Raven is an unclean Bird, Levit. 11.15. a Bird of prey, and a Bird of darkneſs, Iſai. 34.11.

The Dove is a Bird of Light: at the Baptiſm of Chriſt, the Holy Ghoſt deſcended on him in the ſhape of a Dove, Matth. 3. If a Dove go out from Chriſt and his Ordinances, it ſhall find no reſt, till it returns again into the Ark, and be taken in by the Hand of Noah, by the Spirit of Chriſt: But the Raven goes out of the Ark, and returns no more: and how many Ravens are there in the Church that depart and fall off, and return no more? 1 Joh. 2.19. they went out from us, becauſe they were not of us.

You Ravens that are going and coming, and hovering to and fro; Vide the old Geneva Note. as the Raven, ſhe went and came, Gen. 8.7. and might light on the outſide of the Ark—

If you do not get into the Ark, into Chriſt, it ſhews what you are.

You that are Doves, and gone out, return again, return to your Reſt, fly as Doves to the Windows, Iſai. 60.9.

The Dove is no ravenous Bird, ſhe cannot fight as the Raven, and ſhe is ſwift of Wing; pray for the Wings of a Dove— in this ſenſe, Pſal. 55.6. make haſte to Chriſt.

Thus you ſee what a full and plentiful Analogy there is between the Ark and the Church in all theſe ten particulars.

2. The Deluge was a Shadow of the Day of Judgment, and the everlaſting Salvation of ſome, and Deſtruction of others at that day. The Apoſtle Peter parallels them, 2 Pet. 3.6, 7. the World that then was being overflowed with Water periſhed: But the Heavens and the Earth which are now, are reſerved for Fire againſt the day of Judgment. It was indeed a leſſer day of Judgment, and magnum futuri Judicii praejudicium. Hence Hell is called the place of the Gyants, Prov. 21.16. The man that wandreth out of the way of underſtanding ſhall remain 〈 in non-Latin alphabet 〉 in caetu Gigantum, in the Congregation of the Gyants, Prov. 9.17, 18. but he knoweth not that the Gyants are there, and that her Gueſts are in the depths of Hell.

The World will be in a like frame drowned again in deep ſecurity, Matth. 24.37, 38, 39. though they ſee all the tokens appearing, and all things fulfilled that have been foretold; yet they will not be awakened: But when they ſaw the Flood came indeed, Oh the amazement that began to ſeize upon them! when they ſaw the Cataracts of Heaven opened from above, and the Fountains of the great Deep broke up from beneath!

So at the Day of Judgment every eye ſhall mourn, Rev. 1.7. ſee Heb. 11.7. Noah prepared an Ark to the ſaving of his Houſe, by which he condemned the World: ſome ſaved by Noah, others condemned by him.

3. The Waters that bore up the Ark are made by the Apoſtle a ſhadow of the Water of Baptiſm, 1 Pet. 3.21.

As that Water bore up the Ark, and ſaved them from drowning: ſo doth Baptiſm ſave us.

For though the Flood was a true and real Hiſtory; ye there be typical Hiſtories; as you will hear further when we come to the real Types: Therefore that Water had a typical reſpect to the Water of Baptiſm.

4. Noahs Sacrifice when he came out of the Ark, was a manifeſt Type of the Sacrifice of Jeſus Chriſt. For ſo indeed were all their Sacrifices, Gen. 8.20, 21, 22.

Hence Chriſt is called a Sacrifice of a ſweet ſmelling ſavour, Eph. 5.2.

God was ſo pleaſed with Noahs Sacrifice, that he promiſed to deſtroy the world by Water no more:

So God is well pleaſed with Chriſts Sacrifice; he is ſo pleaſed with it, that he will be gratious unto ſinners for the ſake thereof, ſo as not to deſtroy them, but ſave their Souls.

5. Noahs Covenant, and the Rainbow the ſign thereof, was a Type of the Covenant of Grace, Gen. 9.12, 13.

It is a queſtion whether there was any Rainbow before, it may ſeem not. Becauſe it had been ſmall comfort and aſſurance to the new World, to ſee that which they had ſeen before, and to have ſuch a ſign of the Covenant. Therefore ſome think that the Rainbow was not from the beginning: but as the Lord gave a new Promiſe; ſo he created a new thing for a Sign thereof.

Confer. on Heb. 1.1, 2. of Noah's Diſpenſation. But how may it appear that the Covenant of Grace was here held forth? See Iſai. 54.9, 10. This is unto me as the Waters of Noah, &c. Ezek. 1. ult. As the appearance of the Bow thot is in the Cloud in the day of Rain: ſo was the appearance of the Brightneſs round about— Revel. 10.1. and 4.3.

Ʋſe. From all that hath been ſaid of Noah. Here is ground of unſpeakable Comfort to the Church and People of God in all their troubles. Afflictions are often compared to deep Waters, Pſalm 42.7. but God will provide for the ſafety of his people, Pſal. 18.16, 17. he ſent from above, he took me, and drew me out of deep Waters. Iſai. 43.2. the Waters ſhall not overflow thee.

The Rainbow appears when there hath been rainy weather, the Rainbow in a Cloud in a day of Rain, Ezek. 1. ult.

So when the Church hath been in Floods of great Waters, Chriſt appears with a Rainbow, Revel. 10.1.

And as he promiſed there ſhall be no more a Flood to deſtroy the Earth: ſo there is a time coming, when there ſhall be no more floods of Perſecution to overwhelm his Church: I have ſworn I will not be angry with thee, nor rebuke thee any more, Iſai. 54.9.

So for particular Souls that have been overflown with the Wrath of God, and the Waters have gone over their Soul, there is a time coming when Chriſt will appear with a Rainbow about his Head.

To ſome he gives ſuch an inward Seal and Teſtimony of their Adoption, that they never looſe it, but carry it in their boſoms to their dying day, keep their Aſſurance all their days. And though I know it is otherwiſe with ſome of his Children; yet at laſt, when they dye and come to Heaven, he will never overflow the ſoul any more with his Anger.

4. The fourth perſonal Type we named was Melchizedek; his Story is in Gen. 14.

That he was a Type of Chriſt is clear from Pſal 110.4. where ſpeaking of, and to, the Meſſiah, he ſaith, The Lord hath ſworn, thou art a Prieſt for ever after the Order of Melchizedek: as alſo from that which the Apoſtle ſaith, Heb. 7.3. that he was made like unto the Son of God, and abideth a Prieſt continually. Aſſimilatus, or gerens ſimilitudinem. Some Controverſie there is, who this Melchizedek was, and different Opinions there are. The Papiſts have very roving conjectures about it.

He was not Chriſt himſelf, becauſe he is ſaid to be made like unto the Son of God, Heb. 7.3. but no man is ſaid to be like himſelf. For ſimilitude is between two.

That he was not an Angel, or an appearance of God, but a true and real Man, may be proved by this Argument; becauſe every Prieſt is taken from amongst men, Heb. 5.1. but Melchizedek was a Prieſt.

And the Scripture ſpeaks of him as a Man: For it mentions the place where he dwelt, viz. at Salem; which muſt needs be underſtood hiſtorically; becauſe there is no reaſon to conſtrain us to run a to metaphorical ſenſe.

And whereas ſome object, there was no man then ſuperior to Abraham in Faith and Holineſs: But Melchizedek was greater than Abraham.

Some anſwer it thus; Non ſanctitate, ſed dignitate praefertur Abrahae. For that Abraham was but an inferior perſon, whereas Melchizedek was King and Prieſt in Salem.

But we may anſwer further. That there might, be ſome more eminent than Abraham, ſome of his godly Anceſtors, who were aged and experienced Saints: as Sem for inſtance, might towards the end of their lives be more eminent than Abraham was in his youth; of whom it is certain by the Genealogies, Gen. 11. that he was yet living: and he was the greateſt perſon then in the world; yea greater than Abraham, as being one of his Progenitors and Anceſtors.

Therefore many do conjecture that Sem was this Melchizedek: and indeed the conjecture is not improbable; though for any certain demonſtration it is not to be expected, becauſe the Lord hath purpoſely concealed who he was, to the end, he might be a more illuſtrious Type of Chriſt, appearing as it were like a Man fallen down from Heaven, and deſtinated to that end.

Queſt. Wherein was Melchizedek a Type of Chriſt?

Anſw. In regard of the Eternity and Excellency of his Perſon and Office, both as King and Prieſt. There be four particulars here included. He was a Type,

1. In regard of his Kingdom He is called Melchizedek, which the Apoſtle interprets King of Righteouſneſs, Heb. 7.2.

So Chriſt is King of his Church, and King of Righteouſneſs, Pſal. 45.6, 7. King of Salem, which ſignifies Peace. It is thought to be the ſame City which was afterward called Jeruſalem: ſo Chriſt was King of Jeruſalem, Zach. 9.9. and King of Peace, Iſai. 9.6. My Peace I leave with you, Joh. 14.27. Mic. 5.5. This Man ſhall be our Peace— Peace that paſſeth all underſtanding— and Righteouſneſs firſt, then Peace; Iſai. 32.17. the Fruit of Righteouſneſs ſhall be Peace. Otherwiſe, thou ſhalt have no Peace from Chriſt; unleſs he give thee Righteouſneſs firſt; both imputing his own Righteouſneſs for Juſtification to thee; and infuſing the inherent Righteouſneſs of Sanctification into thee; He will not create Peace for thee.

2. In regard of his Prieſthood. Melchizedek was Prieſt of the moſt high God, Gen. 14.18. Heb. 7.1. ſo is Chriſt both King and Prieſt. This was extraordinary in Melchizedek, that he might be the more glorious Type; God did not ordinarily allow it: the Houſe of Aaron had not the Kingdom; the Houſe of David had not the Prieſthood, they might not intermeddle in the Prieſts Office; King Ʋzziah was ſmitten for it: but Melchizedek was both.

3. In that ſhadow of Eternity which the Story in Geneſis doth caſt upon him. He is there brought in as a greater perſon than Abraham the Father of the faithful: but neither his Birth nor Death mentioned, neither his Father nor Mother, without either beginning or end of days, Heb. 7.3. It is not meant, that he was ſo really, but only in ſacred Hiſtory, and in a Type or Shadow: For it is impoſſible for any Creature to be without beginning, that is an eſſential property of God; Novitas eſſendi eſt de Eſſentia Creaturae.

And that Melchizedek was a Creature, and not God, was proved before; becauſe he was Prieſt and King of Salem; and every Prieſt is taken from amongst men, de Ratione Sacerdotis eſt ut ſit verus Homo, it is an eſſential requiſite in a Prieſt, that he be indeed a Man: Melchizedek therefore was a Man; but yet eternal typically and in a figure.

Chriſt is called a Prieſt for ever, Pſal. 110.4. and of Melchizedek the Apoſtle ſaith, he abideth a Prieſt continually, Heb. 7.3. You ſhall never have cauſe to ſay, My Friend, alas my beſt Friend is dead: For he hath an everlaſting Prieſthood, and lives for ever to intercede and make mention of you to the Lord, Heb. 7.25.

4. In regard of his Preheminence and Excellency above all other men. Vide My Notes of Chriſts Prieſtly Office, wherein greater than Aaron. Behold how great this man was, Heb. 7.4. he was greater than Aaron the Prieſt of the Lord; yea greater than Abraham the Forefather of Aaron.

He was greater than Abraham, as in other reſpects: ſo in theſe three.

1. In that he bleſſed Abraham, Gen. 14.19. Heb. 7.7. and without contradiction the leſs is bleſſed of the greater: ſo Chriſt bleſſeth us, Luke 24, 50, 51. All our Bleſſings are through him; he is the Fountain of Bleſſing.

2. In that Melchizedek did refreſh Abraham and his Army, Gen. 14.18. and Melchizedek King of Salem brought forth Bread and Wine, that is, (as the old Note well explains it) for Abraham and his Souldiers Refreſhment, and not to offer Sacrifice: So Chriſt refreſheth his Church with the Word and Sacraments, Matth. 11. I will give you reſt, or I will refreſh you, Ego reficiam vos.

3. In that Melchizedek did receive an homage and acknowledgment of Tythes from Abraham, and from Levi and Aaron in his Loins. Thus they paid their Reſpects to him, Gen. 14.20. Heb. 7.9. whether of his Spoils, or of his Goods, it was the tenth part. Some have gone ſo far from this, as to infer, that we ought to give unto Chriſt the Tenth part of our Goods, as well as the Seventh part of our Time.

But to let that paſs: Certain it is, that we ought to give ſome fit proportion of our Eſtates unto God, for his uſe and ſervice. And as he was herein greater than Abraham: ſo likewiſe greater than Aaron, and the Aaronical Order. Melchizedeks was an higher Order in many reſpects, largely opened in that 7th. to the Hebrews.

Ʋſe. This that hath been ſaid concerning Melchizedek as a Shadow of Jeſus Chriſt affords the greater encouragement to believe, and comfort to them that do believe in the Lord Jeſus Chriſt.

Encouragement, having ſuch an High Prieſt, thou maiſt ſafely venture thy Soul upon him.

Comfort, that ſo great a Perſon is thy Saviour.

True, thou art unworthy; but his Worth and Excellency is enough to preponderate and overballance all thine unworthineſs.

He is both a King and a Prieſt for ever after the Order of Melchizedek: and if thou doſt accept of him as thy King to rule thee, thou maiſt ſafely rely and reſt upon him as thine High Prieſt to juſtifie and reconcile thee to his Father.

Aug: 15. 1667.Of the individual Perſonal Types that were before the Law, there be four yet remaining to be ſpoken to.

You have heard of Adam, Enoch, Noah, Melchizedek, how they were Types and Figures of him that was to come.

It remains, to ſpeak of Abraham, Iſaac, Jacob and Joſeph.

1. Abraham; As the Apoſtle ſaith of Melchizedek in other reſpects, Heb. 7.4. ſo we may ſay of Abraham; Conſider how great this Man was, in that ſo many Patriarchs, ſo many righteous men, ſo many Prophets, Prieſts and Kings, yea Jeſus Chriſt himſelf, were once in Abrahams Loyns.

I confeſs he is omitted by divers that have handled this Subject, for what reaſon I know not, unleſs it be from an aptneſs to reſtrain all the Types to the Perſon of Chriſt, wherein perhaps they found the accommodation not ſo clear in reſpect of Abraham; in whom nevertheleſs you will ſee ſome clearneſs, I hope, by and by, even as to that; though it is not always neceſſary in a Type, that it point directly at the Meſſiahs Perſon; but it is ſufficient if there be an adumbration or ſhadowing a forth of any Goſpel Truth or Myſtery any way belonging to him.

But there were many of them ſhadowed forth in Abraham, and the Scripture owns him for a typical Perſon, as you will ſee in the particulars. I ſhall but inſtance in five or ſix things.

1. If we conſider him together with Iſaac and Jacob, that proceeded from him, we may obſerve that in theſe three perſons, Abraham, Iſaac and Jacob, there is a weak and dark ſhadow of a very great Myſtery, even of thoſe three glorious Perſons, God the Father, Son and Spirit, in the order of their Subſiſtence and Influences to our Salvation. For Abraham was the Father and Original of both the other; and in his Love to God he ſpared not his only Son Iſaac, but offered him up to Death for a Burnt-offering: ſo God, in his Love to Man, ſpared not his only begotten Son, but delivered him up for us, Rom. 8.32.

Iſaac was ſacrificed in a Figure:Vide my Expoſ. on Gen. 22. ſo was the Son of God, the ſecond Perſon of the Trinity, in our Nature ſlain and ſacrificed for us.

And Jacob, you know, came both of Abraham and Iſaac, and he is renowned for the Spirit of Prayer, by which he had power with God and prevailed, Gen. 32.28. He did not prevail by his own ſtrength, but by the Power of the Holy Ghoſt, who did appear in him, and acted him as a Spirit of Prayer and Supplication unto ſuch invincible wreſtlings with the Lord.

From all which you ſee, that there is ſome glimpſe and ſhadow of the Fathers Love, of the Sons Death and Sufferings, and of the Spirit his breathings and workings in us. Here is ſomething of a low and weak repreſentation of that glorious Myſtery of the Trinity, and the influences thereof to our eternal peace; though it is but a low and weak and dark ſhadow of it, as all Types are in compariſon of the Antitype.

2. If we conſider Abraham with his two Wives Hagar and Sarah, and their Poſterities Iſhmael and Iſaac.

Here the two Covenants of Works and Grace, legal and evangelical Profeſſors are ſhadowed forth.

For this we have the Apoſtles Authority, and the Teſtimony of the Holy Ghoſt himſelf, the beſt Interpreter of his own meaning, Gal. 4.22, 23, 24.

1. The Differences and Properties of the two Covenants are here held forth. Hagar by the ſtrength of Nature hath a Child; but Sarah by the Faith in the Promiſe, Gal. 4.23. So Works and Fruits brought forth in a mans own ſtrength, theſe are legal: if by Faith in Chriſt, this is evangelical.

The firſt Covenant-Spirit is a Spirit of bondage, Gal. 4.24, 25. bondage unto ſin and death: the ſecond Covenant-Spirit is a Spirit of liberty and freedom; not liberty to ſin, but liberty of ſpirit in and unto Duty.

The firſt Covenant-Spirit is a Spirit of Perſecution, Gal. 4.29. the ſecond Covenant-Spirit is a Spirit of Love.

Let thoſe Profeſſors look to it, and take heed to their Spirits, who have a rigid, a violent, an impoſing ſpirit towards the people of God, the Children of the Promiſe; take heed leaſt you prove Hagarites, and meer legal Profeſſors.

2. It is true, as Abraham did turn aſide unto Hagar: ſo a Believer that is in the Covenant of Grace may poſſibly turn aſide in ſome particular actings to a Covenant of Works; when through unbelief and neglect of the Promiſe they act according to the Law, in their own ſtrength, or in a way of violence, not of love to their Brethren.

3. But the Bondwoman and her Seed muſt be caſt out, Gen. 21.10. Gal. 4.30. Away with the Law of Works; we muſt renounce the old Covenant, and get free from the ſnares of ſuch a Spirit.

3. If we conſider Abraham as the Head of the Covenant to that Church and People: ſo he is a Type of Chriſt the Head of the ſecond Covenant.

You know God covenanted with Abraham for his Seed: ſo he doth with Chriſt for all his Elect.

Gods Promiſe to Abraham was to give a Seed to him, and an Inheritance to his Seed, viz. the Land of Canaan, the Land of Promiſe: ſo God did promiſe to Jeſus Chriſt, that he ſhould ſee his Seed, Iſai. 53.10, 11. and to bring them to Heaven, Heb. 2.10— Jeſus Chriſt is the true Head of the ſecond Covenant, he engageth and undertakes for all his Seed: Abraham was but a typical Head thereof.

4. Abraham was a Type of Chriſt in regard of his abſolute Obedience to the Will of God; coming from his own Land, and from his Fathers Houſe, ſubmitting to that painful, and, unto carnal Reaſon, ſhameful and contemptible Ordinance of Circumciſion; diſmiſſing Iſhmael, a thing grievous to a tender-hearted Parent; yea, which was yet: more, ſacrificing and offering up his Iſaac, his only Son Iſaac: there was nothing ſo difficult, but if God require it, Abraham will do it; there is not ſuch another Example, there is not an higher inſtance of Obedience in all the Scripture, than in Abraham, ſave only in Jeſus Chriſt, who was obedient to his Fathers Will in all things, even unto Death it ſelf, Joh. 6.38— 8.29— 10.18.

As God tryed Abraham in his Iſaac: ſo will he try every Son of Abraham in what is deareſt to him.

5. Abrahams Interceſſion for the Righteous in Sodom, and the efficacy of it with the Lord, is ſome ſhadow and reſemblance of the Prayers and Interceſſion of Jeſus Chriſt, and the prevailing efficacy thereof for the Salvation of the Elect, Gen. 18.25. For as Lot was ſaved by means of Abrahams Prayer from the Deſtruction of Sodom: ſo are we for Chriſts ſake from everlaſting Damnation. For Sodom was a Type of Hell, which is therefore called a Lake of Fire and Brimſtone, Rev. 21.8.

Laſtly, That he, who was the Father of the Faithful, ſhould be ſo great a Souldier, and Conqueror of five Kings (and indeed Abraham is the firſt godly Warrior we read of in Scripture): It was a good Omen, and a Preſage, what Believers, the Sons of Abraham, ſhould do; and eſpecially in the latter days, when the Kingdom of Chriſt ſhall prevail, as Dan, 2. and chap. 7.

2. Iſaac; the Scripture takes notice of him as a Type of Chriſt, when it calls both him and Chriſt the promiſed Seed, and ſaith he roſe from the dead, and ſo he dyed alſo in a Figure, or as a Type. He was therefore a Type of Chriſt in three reſpects.

1. In his Birth. 2. In his Death and Sufferings. 3. In his Reſurrection from the dead.

1. In regard of his Birth, which was extraordinary and incredible, not by the power of Nature, but by virtue of the Promiſe of God. Iſaac was the Seed of the Promiſe made to Abraham, Gal. 4.28. in whom all the Nations of the earth ſhould be bleſſed: But Chriſt was indeed the promiſed Seed, he was chiefly and principally intended in that Promiſe, ſee Gal. 3.16. in whom alone we are truly bleſſed, Pſal. 72.17.

Iſaac was born by virtue of the Promiſe believed on, againſt and above the ordinary courſe of Nature, of Sarahs dead Womb, Rom. 4.19.

So Chriſt was born of the Womb of the Virgin Mary in a miraculous unconceivable manner, not according to the ordinary courſe of Nature; but by the power of the Holy Ghoſt overſhadowing her, Luk. 1.35.

An Angel did reveal the Birth of Iſaac to Sarah, and ſhe thought in her ſelf it was impoſſible, Gen. 18.11, 12. Sarah heard it, and it had ceaſed to be with Sarah after the manner of Women, and Sarah laughed within her ſelf, ſaying, after I am waxed old, ſhall I have pleaſure, my Lord being old alſo?

So did an Angel reveal to the Virgin Mary, that Chriſt ſhould be born of her, and ſhe admires and ſaith, how can this be, ſeeing I have not known Man? Luk. 1.34.

Iſaac's Birth was promiſed and waited for many years; from the firſt Promiſe of a Seed made to Abraham, to the Birth of Iſaac was five and twenty years: For he was ſeventy five years old when he left Haran, Gen. 12.4. and he was an hundred years old when Iſaac was born, Gen. 21.5.

So Chriſt the promiſed Seed was long expected and waited for; from the firſt Promiſe of Chriſt in Gen. 3.15.Vid. Ainſworth in loc. to his coming in the Fleſh was well nigh four thouſand years.

2. Iſaac was an eminent Type of Chriſt in regard of his Death and Sufferings.

Iſaac without reſiſtance, without repining or reply, willingly yields himſelf to his Father even unto Death: So was Chriſt obedient to his Father even unto Death. So each of them was led away like a Lamb to the ſlaughter, as is ſaid of Chriſt, Iſai. 53.7. Act. 8.32.

Iſaac carried the Wood whereon he was bound to Moriah, Gen. 22.6. ſo did Chriſt carry the Croſs whereon he was nailed to Golgotha, Joh. 19.17. and ſo the Wood was firſt laid upon them both, and then they were laid upon the Wood.

Iſaac was to be offered alone, the Servants being left behind at the foot of the Hill, Gen. 22.5. So Chriſt muſt tread the Winepreſs alone, his Diſciples being fled and ſcattered from him, Joh. 16.32.

The place where Iſaac was offered was Mount Moriah, Gen. 22.2. and there was the Temple built, a Type of Chriſts Body: and there alſo his Body was crucified, upon another part of the ſame Mountain.

And as to the time, ſomething of analogy may be noted: ſome accommodated it thus, that as Iſaac came the third day to the place of his Immolation: ſo Chriſt came to his Sufferings the thirty third year of his age, conſiſting of three tens and three units. And it was three years after his Entrance upon his publick Miniſtry, which is three days, putting a day for a year according to the Prophetick ſtile, Luk. 3.23. he began his Miniſtry the thirtieth year of his age.

And there be four Paſſovers mentioned in the Goſpel of John, in the ſacred Story of his Life and Death.

Or we may apply this circumſtance more literally in reference to his Reſurrection from the dead, which is the

3. Third thing wherein Iſaac was a Type of Chriſt, thus; that they were both delivered from Death the third day.

Look, as Iſaac was reputed among the dead in his Fathers thoughts and purpoſe for three days, who had given him up unto the Lord; but he received him again as from the dead after three days.

So Chriſt was in the ſtate of Death three days; but then roſe again to dye no more; ſo that as Iſaac in three days was both alive and dead, and revived in a figure, Chriſt was ſo in truth. In this reſpect the Apoſtle clearly makes him a Type of Chriſt, Heb. 11.19. accounting that God was able to raiſe him up even from the dead, from whence alſo he received him in a Figure. For Iſaac's Death and Reſurrection was not a real Death and Reſurrection; but a figurative Death, and a figurative Reſurrection: The truth of which Figure is in Chriſt, who both dyed and roſe again really and indeed. I am he that liveth and was dead, and behold I am alive for evermore, Amen, and have the Keys of Hell and of Death, Revel. 1.18.

3. Jacob; he alſo was a Type of Chriſt, and is intimated in the Scripture ſo to be, in that Chriſt is called by his Name, Iſai. 49.3. Thou art my Servant, O Iſrael, in whom I will be glorified; they are the words of God the Father unto Jeſus Chriſt.

Jacob was a Type of Chriſt, 1. In his Sojourning. 2. In his Wreſtling.

1. In his ſojourning and travelling to and fro in an afflicted condition almoſt all his days: For he ſeems to have been the moſt afflicted Saint that we read of in Scripture, except Job; He leaves his Fathers Houſe and goes to Haran, and lives there as a Servant for his two Wives, Rachel and Leah, Gen. 28.10. and 29.18, 27.

So Chriſt left the Boſom of his Father, deſcended from the higheſt Heavens, and ſojourned here upon earth in the form of a Servant, to purchaſe to himſelf a Spouſe, a Church of Jews and Gentiles.

Jacob alſo went down into Egypt by Gods direction, and there Joſeph fed him, Gen. 46.3.

So Chriſt was carried into Egypt by Joſeph the Son of another Jacob, being warned ſo to do by the Lord in a Dream: and was there fed and provided for by Joſeph his reputed Father, Matth. 2.13.

And as the Lord brought Jacob back again in his Poſterity, who carried his Bones with them, Gen. 46.4. I will ſurely bring thee up again.

So he brought Chriſt out of Egypt in his own perſon.

And that this Hiſtory had a typical reſpect to Chriſt, you may ſee in Matth. 2.15. Hoſ. 11.1. when Iſrael was a Child, then I loved him, and called my Son out of Egypt. It is ſpoken there hiſtorically; but not only ſo, but prophetically alſo: For that Hiſtory of Iſraels going into Egypt, and returning again, was a typical Hiſtory, and did repreſent what was to be done in Chriſt the true Iſrael.

2. Jacob was alſo a Type of Chriſt in regard of his wreſtling and prevailing with the Lord; When he was to meet Eſau, he betakes himſelf to Prayer that night and prevailed, from whence he got the name of Iſrael, Gen. 32.28. and he ſaid, thy Name ſhall be called no more Jacob, but Iſrael: For as a Prince thou haſt power with God and with men, and haſt prevailed: Hoſ. 12.4. Yea he wept and made ſupplication unto him.

So Chriſt often, and particularly the night before his Sufferings, Heb. 5.7. who in the days of his Fleſh, when he had offered up Prayers and Supplications with ſtrong crying and tears unto him that was able to ſave him from Death; and was heard in that he feared; for he had that which was equivalent.

You know his Agonies in Prayer that night, when he ſaid, Father if it be poſſible, let this Cup paſs from me; nevertheleſs not my Will, but thy Will be done.

Yea he lives for ever to intercede, Heb. 7.25.

4. The fourth and laſt perſonal Type that is now to be ſpoken to, is Joſeph. The Hiſtory of Joſeph in the latter end of Geneſis is a very admirable and an affecting Hiſtory. In Poems and Romances to pleaſe and affect the Mind, men take liberty to feign; yet they come far ſhort of this which was a real Hiſtory.

It is true Joſeph is not ſo expreſly mentioned in the New Teſtament as a Type of Chriſt, as Abraham, Iſaac and Jacob are; but the analogy is ſo clear and full, that we cannot well omit him.

Joſeph multis modis Figuram Chriſti geſtavit, vel potius viva fuit ejus Imago, ſaith Calvin in Matth. 2. ult.

The Analogy is marvellous clear in ſundry particulars; I ſhall but inſtance in four things, wherein he was (as the Apoſtle ſpeaks of another eminent Type) made like unto the Son of God.

1. In his perſonal qualifications and endowments of Wiſdom and Holineſs. 2. In his Sufferings. 3. In his Advancement. 4. In his Carriage towards his Brethen.

1. In regard of his perſonal Qualifications and endowments.

Joſeph may be fitly numbred amongſt the Types of Chriſt; for he was very eminent both as to Wiſdom and Holineſs.

As for Wiſdom, he had a Prophetical Light ſhining in him, from whence Pharaoh gave him that honourable name Zaphnath payaneah, a clear Revealer of Secrets, Gen. 41.45. the Egyptian Language, though not the ſame with the Hebrew; yet had ſome affinity with it. The firſt word Tſopnath Secretum comes from 〈 in non-Latin alphabet 〉 recondidit; The other payaneach is thought to be a compound of two words, from 〈 in non-Latin alphabet 〉 claruit, and 〈 in non-Latin alphabet 〉 duxit placide, Joſeph was eminent for leading by the hand into ſecret hidden myſteries.

It was ſaid of him by Pharaoh, Can we find ſuch a man as this is, in whom the Spirit of God is? Gen. 41.38. and foraſmuch as God hath ſhewed thee all this, there is none ſo diſcreet and wiſe as thou art.

So in Chriſt are hid all the Treaſures of Wiſdom and Knowledge, Col. 2.3. He received the Spirit without meaſure, Joh. 3.34. He is the wonderful Counſellor, Iſai. 9.6. the wonderful Numberer, Dan. 8.13. the true Palmoni, or numberer of Secrets.

And as for Holineſs, Joſeph was tempted by his Miſtreſs to bodily Adultery, but he reſiſted and overcame the temptation: So Chriſt was tempted to Idolatry (which is ſpiritual Adultery,) but overcame the Tempter, Matth. 4. And Believers alſo are victorious through him. Thanks be to God who giveth us the victory through our Lord Jeſus Chriſt, 1 Cor. 15.57.

2. In regard of his Sufferings, both from his Brethren, and from Strangers alſo, his Miſtreſs and other Egyptians. His Sufferings were very grievous, the Archers ſorely grieved him, and ſhot at him, and hated him, Gen. 49.3. It is ſaid, the Irons entred into his Soul, Pſal. 105.17, 18.

So Chriſt did ſuffer grievous things from the Jews, his own Brethren and Countrymen, and from the Romans, thoſe ſpiritual Egyptians. He came to his own, but his own received him not, Joh. 1.11.See Calvin on Matth. cap. 2. ver. ult. but they delivered him up to the Romans: He was a Nazarite as it were, ſeparate from his Brethren, Gen. 49.26. Deut. 33.16. And what moved them to this? It was, for that of God that was in him. The Patriarchs, moved with envy, ſold Joſeph into Egypt, Act. 7.9.

So it is ſaid of Chriſt, that Pilate knew that for envy they had delivered him, Matth. 27.18.

They hated him eſpecially for that he by divine Viſions and Revelations told them, that he ſhould be exalted, Gen. 37.8.

So the Jews ſought the more to kill the Lord Jeſus Chriſt, becauſe he not only had broken the Sabbath, as they thought, but ſaid alſo that God was his Father, making himſelf equal with God, Joh. 5.18— If we let him alone, you'l ſee all men go after him, Joh. 11.48.

And when did they do this injury to Joſeph? It was when he was ſhewing kindneſs, and doing good to them: For his Father had ſent him to ſeek and viſit his Brethren in the Wilderneſs, Gen. 37.13, 14. Then they conſpire againſt him, and call him Dreamer, ſell him for twenty pieces of Silver to the Iſhmaelites, and they to the Egyptians, where he is falſly accuſed, condemned and put in Priſon.

So Chriſt is ſent from Heaven by his Father into the Wilderneſs of this world, to viſit his Brethren the Sons of Men; but Judas and the Jews conſpire againſt him, call him a Seducer; he is ſold for 30 pieces of Silver by one of his own Diſciples, he is falſly accuſed, condemned, and crucified between two Malefactors, like Joſeph impriſoned with Pharaohs two Servants.

And as Joſephs Brethren, when they were reſolved to kill him, and had thrown him into the pit, they thought they had made ſure work with him, we will ſee what will become of his Dreams, Gen. 37.20.

So the Jews thought of Chriſt, they thought they had him ſure enough when they had him upon the Croſs, and in the Grave.

But the hand of Providence was in all this, ordering and overruling it for good, to another iſſue than the Inſtruments intended or expected, Gen. 45.5, 7, 8.

So it is ſaid of Herod, and the Gentiles, and the people of Iſrael, that they were gathered together to do whatſoever thy Hand and thy Counſel determined before to be done, Act 4.28. Act. 2.23. him being delivered by the determinate Counſel and foreknowledge of God, ye have taken &c.

And you know the end of it was good to his Brethren; for ſo he calls his Elect, Heb. 2.11. yea ſaving everlaſting good both unto Jews and Gentiles, who both had an hand in his Sufferings; as both Joſephs Brethren had, and the Egyptians too in his Sufferings, the end and iſſue whereof was the ſaving of the Lives of both of them.

3. Come we now to Joſephs advancement to all his Glory; here likewiſe was a ſhadow of what was done in Chriſt. For as Joſeph was brought firſt into ſuch a low condition, and then to the greateſt height of worldly Glory, from a Priſon to a Kingdom, Gen. 49.23, 24. So Chriſt was firſt humbled, then exalted.

Who would have thought that had ſeen Joſeph in the Priſon, that ever he ſhould come to be a Prince and a Ruler in the Land?

And when the Diſciples ſaw Chriſt upon the Croſs, how little did they think to ſee him reign? they were giving up their hopes in him, we truſted it had been he, which ſhould have redemed Iſrael, Luk. 24.21.

Now was Joſephs Dream fulfilled, that all their Sheaves would bow to his; now the Sun, Moon and Stars did obeyſance to him. For he was made next to Pharaoh, and they cryed before him, bow the knee, Gen. 41.43.

And in the name of Jeſus every knee ſhall bow: For God hath given him a Name above every Name, Phil. 2.10, 11.

Thou ſhalt be over my Houſe, ſaith Pharaoh, Gen. 41.40. and he made him Ruler over all the Land of Egypt, ver. 43.

So he hath put all things into the hands and under the feet of Jeſus Chriſt, and hath made him head over all things to the Church, Epheſ, 1.22. He is an Head of eminence over all; he is an Head of ſaving influence to the Church.

And Joſephs Brethren, as ſtout as they were, yet at laſt came to him for ſupplies, and did obeyſance to him whom they had ſold and ſlighted.

So muſt Sinners to Jeſus Chriſt, and ſo ſhall his Brethren the Jews, though they have ſtood it out long againſt him, yet they ſhall come in at laſt, and humble themſelves before him whom they have pierced, Zach. 12.10.

4. Joſeph bare a ſimilitude of the Son of God in his carriage towards his Brethren, which was moſt heroick and Saint-like, yea Chriſt-like, in requiting good for evil, forgiving all their injuries, and ſhewing kindneſs to them, who had done all the wrong they could to him.

And doth not Chriſt ſo to us? he prayed for thoſe that crucified him, he ſaves us, who have killed him.

This in general was Joſephs deportment and carriage towards his Brethren, and you ſee it was indeed divine and excellent: but let us alſo look into ſome particular paſſages of it which were moſt remarkable.

1. He knew them, when they knew not him, Gen. 42.8.

So doth Chriſt know us before we know him: yea when we are tempted to think he takes no notice of us. I ſaw thee when thou waſt under the Fig-tree, Joh. 1.48.

2. He carries it roughly towards them a while at firſt, to bring them to Repentance, Gen, 42.7-21. and this made them reflect upon their own ſins.

So doth Chriſt to Souls, he firſt humbles, and then comforts; firſt he wounds and breaks the heart, and then he heals it and binds it up; he frowns upon them at firſt, and pierceth their hearts through with godly ſorrow, Act. 2.37. and afterwards he pours in the oyl of Joy and Comfort, Iſai. 61, 1, 2, 3.

3. Joſeph reveals himſelf to them at laſt, in the ſweeteſt melting expreſſions of his Love & Bowels towards them, when they were fit for it, and when his own heart was full, that he could contain no longer. See the Story of it, Gen 45.1, 3, 4, 5.

So doth Jeſus Chriſt reveal himſelf to the Souls of his people, when they are fit for it; he gives them clear and ſweet diſcoveries, raviſhing and amazing manifeſtations of his Love; I am Joſeph your Brother: I am Jeſus thy Saviour, who was crucified and pierced for thee, as well as by thee, which thou haſt been ſo long mourning for; but I have ſeen thy tears, I have heard thy Prayers, and I am now come to comfort thee, and to tell thee, that I am thine, and thou art mine: ſuch words as theſe they hear, to this effect he ſpeaks, when he cauſeth them to hear the voice of his Loving Kindneſs, and ſheds abroad his Love in their hearts by the Holy Ghoſt.

4. Joſeph ſupplies all their wants, makes proviſion for them every way; he gives them their Corn, without taking their Mony; waſhes them, ſets them at his Table, and feeds them, Gen. 43.16, 33, 34. gives them Victuals and Chariots for their Journey, with a Charge not to fall out by the way, chap. 45.19, 24. And finally placeth them in Goſhen, in the beſt of the Land, there to dwell, till they ſhould go to Canaan, the Land of Promiſe, cap. 47.11.

Jeſus Chriſt doth all this in an higher way. He gives us all the good we need, and that freely, without Mony, or without price: he waſheth and cleanſeth us inwardly by his Spirit, as well as outwardly by the Water of Baptiſm; feeds us at his Table, not only with bodily, but with ſpiritual Food; gives us his Ordinances as Chariots of Salvation to bring us to himſelf, and Signs and Seals of his Love to us, and of our Love to him, and to one another. It is his great Commandment to his Diſciples, to love one another: and finally he plants us in Goſhen here, in a ſtate of Light and Grace, till we come to the heavenly Canaan, to a ſtate of Glory. Thus doth our true Joſeph provide for us.

5. Yet after all this, they had ſome ſecret fears and doubtings of his Love; whereupon they ſeek Pardon of their former Sins; but he gives them renewed aſſurance of it, to quiet their fears, and ſettle their doubting thoughts, Gen. 50.15, 21. through the remembrance of their own Guilt, and Sins againſt him.

So poor Souls, when Chriſt hath ſpoken Peace, yet there be oftentimes ſome ſecret fears and doubts remaining, or returning upon them again, after all his appearances; when he appeared unto them again in Gallilee; as Matth. 28.17. it is ſaid, and when they ſaw him, they worſhipped him, but ſome doubted.

But in ſuch as are the Lords, theſe fears and doubts ſet them upon the renewed exerciſe of Grace, reflecting and ſearching their own hearts and ways, and ſeeking Pardon of former Sins: and in this way, the Lord renews his Love, and gives them new and freſh evidences and further aſſurance of it, and bids them fear not; and ſo quiets their hearts again, as Joſeph did his Brethrens.

—Who is the Type or Figure of him that is to come. Rom. 5.14. Aug. 22. Sept. 5. 1667.

THe individual Perſons that were Types of Chriſt have been referred unto two Claſſes.

1. Such as were before the Law. 2. Such as were under the Law.

The typical Perſons that were before the Law have been ſpoken to. We are now to proceed (as the Lord ſhall enable) unto typical Perſons under the Law, and they were many and divers. I ſhall not mention all, but only (as in the former ſort) ſome of the chief and moſt illuſtrious of them.

And becauſe the nature of the matter will not only bear it; but doth partly lead unto it, none of them giving a full and perfect Repreſentation of the Meſſiah; and there being ſomething of Connexion remarkable in the Hiſtories and Actions of divers of them; I ſhall therefore put them together in pairs, or in ſeveral Conjunctions and Conſtellations, as it were, whereby they will yield the greater luſtre, and give a more clear and full Repreſentation of that glorious perſon whom the Lord ordained and deſigned them to repreſent; like the Galaxia in the Heavens, which Philoſophers conceive to be a Conjunction or Conglobation of many leſſer Stars ſhining together, which gives that luſtre, which we call the Via lactea, the milky way in the Heavens. The conjoyning or putting of them thus together will be ſome help both to your Uerſtandings and Memories.

Now there were four eminent Conjunctions or Conſtellations, as it were (for I know not well what fitter word to expreſs it by) of typical Perſons who ſhone like bright Stars in the night, in thoſe darker times under the Law, before the Sun of Righteouſneſs himſelf aroſe with Light and Healing in his Wings.

The firſt is Moſes and Joſuah, whereof the one delivered them out of Egypt, the other brought them into Canaan; a Shadow both of the evil we are ſaved from, and of the good we are poſſeſſed of, by him who is the true Moſes and Joſuah.

The ſecond Conſtellation or Conglobation of typical perſons is, Sampſon, David and Solomon, all which three put together, gives a bright and glorious Repreſentation of Jeſus Chriſt: Sampſon in his Death and Sufferings, David in his Victories and Conqueſts, Solomon in the peace, and quiet eſtabliſhment of his Kingdom.

The third is Elijah, Eliſha and Jonah, three Prophets; the firſt whereof was an illuſtrious Type of Chriſts Aſcenſion, the ſecond of the Continuance of his Preſence and Spirit in his Apoſtles and Miniſters ever ſince (for the Spirit of Elijah did reſt upon Eliſha,) and the Death of Chriſt, which was the procuring cauſe both of his Aſcenſion, and the effuſion of his Spirit, is ſhadowed forth in Jonah.

The fourth and laſt that I ſhall ſpeak to, is Zerubbabel and Jehoſhuah; one whereof was the Prince, and the other the High Prieſt, and both Rebuilders of the Temple, and Reſtorers of the collapſed eſtate of the Church of God in thoſe times.

1. Firſt then for Moſes and Joſhuah, the one (as I ſaid) delivered them out of Egypt, the other brought them into Canaan; and ſo ſhadowed forth both our Deliverance from ſpiritual Bondage and Miſery, and the bringing of us into a ſtate of ſpiritual Reſt and Happineſs by Jeſus Chriſt. There was a Prefiguration of the former in Moſes, and of the latter in Joſhuah.

This Moſes, the Scripture ſpeaks of him, as the greateſt perſon upon all accounts that ever was in the world, except Jeſus Chriſt. See the three laſt verſes of Deuteronomy; And there aroſe not a Prophet ſince in Iſrael like unto Moſes, whom the Lord knew face to face: In all the ſigns and wonders which the Lord ſent him to do in the Land of Egypt, to Pharaoh, and all his Servants, and to all his Land, and in all that mighty hand, and in all the great terror which Moſes ſhewed in the fight of all Iſrael.

As to all humane and divine Excellencies and Accompliſhments, and appearances of God in him, there was never his fellow.

Melchizedek indeed was greater in one reſpect, as to that ſhadow of Eternity and unchangeable Glory beforementioned: Solomon was greater as to the outward Peace and Splendor of his Kingdom, and as to univerſal Inſight into all the depths, and ſecrets, and myſteries of Nature: But neither of them had ſuch continual viſible Entercourſe and Communion with God in viſible appearances to him upon all occaſions: Neither of them wrought ſuch Miracles, nor were they inſtrumental to ſo great a work of Providence, as the Deliverance of Iſrael out of Egypt, which, with all the paſſages and circumſtances belonging to it, was the greateſt and the higheſt Diſpenſation of Providence that ever was, excepting that of our Redemption by Jeſus Chriſt.

Yea ſo famous was the Hiſtory of Moſes, that though it was very antient; yet the Heathen Hiſtorians and Poets have ſaid ſomething of it. And he is thought by ſome to be their Mercurius Triſmegiſtus, of whom they ſpake out of ſome broken remembrances and traditions, though corrupted with fabulous Inventions intermix'd; wherein yet ſome footſteps of the Truth may be diſcerned. They call their Mercurius, Interpres Divum, and paint him with a Rod twined with Serpents, &c.

Now that Moſes was a Type, the Scripture is clear, Deut. 18.18. I will raiſe them up a Prophet from among their Brethren, like unto thee— Heb. 3.2. Jeſus Chriſt, who was faithful to him that appointed him, as alſo Moſes was faithful in all his Houſe.

But how, or wherein was Moſes a Type?

The Anſwer is in two reſpects: For Moſes may be conſidered two ways.

1. In regard of his Diſpenſation, and ſo he was a type of the Law. 2. In regard of his Perſon, and ſo he was a Type of Jeſus Chriſt: And ſo we have two things to inquire into. 1. What of the Law, and 2. What of Jeſus Chriſt was ſhadowed forth in Moſes.

I ſhall begin with the lower Notion firſt.

1. Moſes was a Type of the Law in regard of the Diſpenſation wherein the Lord was pleaſed to uſe him, and to introduce by his Miniſtry into the Church. For (as hath been formerly ſhewed) the Types are not always to be reſtrained only to the Perſon of Chriſt; But there were legal ſhadows of all other Truths, which are more clearly and fully revealed under the New Teſtament: And ſo they had their Types and Shadows even of the Covenant of Works, as was ſhewed in Abrahams Wives and Children: So likewiſe Moſes his Adminiſtration of the Mind of God ſhadowed forth the ſame thing.

Hence the Scripture ſpeaks ſo much of the Law of Moſes, under the notion of Works. The Law came by Moſes, Joh. 1.17. that is, as contradiſtinguiſhed unto Goſpel Grace and Truth, for it follows: but Grace and Truth by Jeſus Chriſt. Not that Moſes his Diſpenſation was indeed a Covenant of Works but a ſhadow or repreſentation of it. For had it been indeed a Covenant of Works, it would have been their Duty to ſeek Salvation by their own Merits: but they were ſaved by Grace as well as we, and not by Works: they were ſaved by Faith in Chriſt, and in his Righteouſneſs, whereof they had ſome diſcoveries; they were under a Diſpenſation of Grace: but it was like a Covenant of Works, and did very much reſemble that legal way in many reſpects.

Queſt. But wherein was the Moſaical Diſpenſation ſo like unto the Covenant of Works? what of the Law was ſhadowed forth in Moſes?

Anſw. Something was hinted as to this in the firſt Sermon on Heb. 4.2. But now to ſpeak a little further to it.

1. In regard of the dreadful Majeſty, and Terror, and Glory of that Adminiſtration. Herein it was like the old Covenant, Heb. 12.18.—21. God acts as a Soveraign Lord in the Covenant of Works, and appears in the dreadful Glory of his abſolute Soveraignty and Dominion over his Creatures.

2. There was a darkneſs alſo in that Diſpenſation, Heb. 12.18. Ye are not come unto blackneſs, and darkneſs, and Tempeſt.

Hence Moſes had a Veil upon his Face, Exod. 34.29, 30, 33. But there was a further myſtery in this Veil; it ſignifieth a ſpiritual Veil, a Covering upon the Heart, 2 Cor. 3.13.14. a Veil upon their Minds, Act. 13.27. the Prophets, they underſtood them not, though read every Sabbath day.

3. There was a Yoke of Bondage, which neither we nor our Fathers (ſaith Peter) were able to bear, Act. 15.10. ſo the Law genders unto Bondage, Gal. 4.24, 25. Such as are under the Law, their Spirits are under continual Bondage: but the Goſpel is ſpiritual Liberty.

4. The abiding Strength and Power of the Law to condemn, 1 Cor. 3— the Letter killeth— It is the Miniſtration of Death: And as Moſes his natural Force was not abated, Deut. 34.7. ſo neither is the Strength of the Law, as to its condemning Power over Sinners.

Hereby the continual force of the Law is ſignified, the Power whereof decayeth not in the Conſcience of Sinners by number of Days or mutitude of Works,Anſworth in lec. till God take it away, and aboliſh it by Grace in Chriſt.

5. The Weakneſs of it to ſave. Moſes might not enter into Canaan, though he did much deſire it; ſee Deut. 32.52. And the Reaſon alledged is his failing in that one point, Numb. 20.12.

What was Moſes his error and miſtake at that time? There is ſomething of difficulty to diſcern, and make it out.

Three things the Scripture ſeemeth to intimate.

1. He ſmote the Rock twice, Numb. 20.11. when his Inſtructions were no more, but to ſpeak unto it, v. 8. 2. Something of inordinate Paſſion ſeems to be noted, Pſal. 106. he ſpake unadviſedly with his Lips, v. 33. 3. His Unbelief is expreſly taxed, becauſe ye believed not my Word, Numb. 20.12.

But what was this Unbelief? or how came it to be working in him at this time?

Some have gueſſed at it thus.

This Occurrence fell out eight and thirty years after their firſt murmuring for Water: and their was a new Generation now riſen up, and they falling into the very ſame ſin, and that at the ſame place, upon the Borders of Canaan, and upon the ſame occaſion, want of Water, for which the Lord had rejected and excluded their Fathers; Moſes was afraid that the Lord would now take advantage againſt this Generation alſo, as he did againſt their Anceſtors, cauſing them to wander forty years; and as indeed he might juſtly have done againſt theſe alſo: But yet Moſes ſhould not have given way to ſuch Fears, unleſs the Lord had declared it, which as to this Generation he did not: But for this one failing Moſes could not enter into Canaan.

So the Law, if but one Sin be admitted, keeps the Soul of Heaven: the Law is ſtrong to condemn and deſtroy Sinners, but it is unable and weak to ſave them. The Law cannot ſave, Rom. 8.3.

Yea, 6. The abrogation of it through Grace.

As Moſes's Body was buried that it could not be found, Deut. 34.6. and Satan would have brought it forth again; but Michael oppoſed him, Jud. 9. ſo he hath buried the Law; though Satan would revive it in the Spirits of Men.

7. Moſes did prepare the people for Joſhuahs Diſpenſation: So the Law prepares and ſits the Soul for Chriſt, Gal. 3.24. wherefore the Law was our Schoolmaſter, to bring us unto Chriſt, that we might be juſtified by Faith. It doth not put us into Chriſt, but it prepares us for Chriſt.

Thus, in regard of the Terror of that Diſpenſation, and the Darkneſs and Bondage of it, the Strength to condemn, the Impotency of it to bring them into Reſt, and the Abrogation of it, and that nevertheleſs it did prepare and fit them for it, Moſes did adumbrate and ſhadow forth the Covenant of Works.

But, 2. We may conſider Moſes under an higher notion, though in reſpect of the external Diſpenſation introduced by him, he ſhadowed forth the Law; yet in other reſpects, if we conſider him in his own Perſon, he was a Type of Chriſt.

The Scripture is clear for this alſo, Deut. 18.15, 18. A Prophet ſhall the Lord thy God raiſe up unto thee of thy Brethren like unto me— That this was ſpoken of Chriſt, ſee Act. 3.22. Peter there applies it unto Chriſt, he was like unto Moſes.

There was a Similitude, but yet there was not a Parity. For Chriſt was far above Moſes, Heb. 3.3. For this man was counted worthy of more Glory than Moſes, inaſmuch as he who builded the Houſe hath more Glory than the Houſe: and again ver. 5. Moſes verily was faithful as a Servant; but Chriſt as a Son over his own Houſe, v. 6. You may ſee it in theſe particulars.

1. In regard of his Birth. 2. In his perſonal Qualifications. 3. In the whole courſe of his Life. 4. In the cloſe of it.

1. Moſes was a Type of Chriſt in regard of his Birth, in that he was born but of mean Parents, in the time of Iſraels Bondage in Egypt, Exod. 2.1. perſecuted in his Infancy by Pharaoh, and wonderfully preſerved, Exod. 2.3, 9.

So Chriſt, Iſai. 53.2. He ſhall grow up as a Root out of a dry ground.

When the Houſe of David was brought very low, and the Glory of it ſeemingly extinct, they were of the pooreſt ſort of people, as appears by their Offering, which was but a pair of Turtle Doves, or two young Pigeons, Luk. 2.24. when they taxed all the world, that is when the Jews were under Bondage to the Romans, Luk. 2.1, 4. and you know Rome is ſpiritually called Egypt; then, and in this condition of Subjection to the Roman Power was Chriſt born: And as ſoon as born, he was perſecuted by Herod, Matth. 2. who ſought his Death; but wonderfully preſerved, and by means of his reputed Father, as Moſes by the Mother that adopted him; both of them by wonderful Providences ſaved and delivered, that they might be Saviours and Deliverers unto others.

2. Moſes was a Type of Chriſt in his perſonal Qualifications, which were very eminent. He was the moſt accompliſh'd Perſon that ever was, except Jeſus Chriſt himſelf.

1. In Learning and Knowledge, Act. 7.22. He was learned in all the Wiſdom of the Egyptians.

So Chriſt, Iſai. 11.1, 2, 3. the Spirit of Wiſdom and Underſtanding, the Spirit of Counſel and of Knowledge reſted upon him, to make him of quick Underſtanding in the Fear of the Lord; inſomuch that he diſputed with the Doctors at twelve years of age, Luke 2.42, 46, 47. Thoſe Doctors were as too many are now adays eaten up with mens Traditions, and ignorant of the Scripture. The Jews acknowledged and admired it, Joh. 7.15. And the Jews marvelled, ſaying, how knoweth this man Learning, having never learned,; and ver. 46. the Officers anſwered, never man ſpake like this man.

2. Clear and extraordinary Viſion and Sight of God, Numb. 12.6, 7, 8. Face to Face, Mouth to Mouth God ſpake to Moſes, even apparently, and not in dark ſpeeches; and the ſimilitude of the Lord did he behold: expreſſions arguing unparallell'd Clearneſs in the Lords revealing himſelf and his Mind to Moſes. There was never the like vouchſafed to any other. To others, even Prophets the Lord made known himſelf in a Viſion, or ſpake to them in Dreams, ver. 6. but to Moſes at another rate.

So Chriſt, Joh. 1.18. no man hath ſeen God at any time, but the only begotten Son, which is in the boſom of the Father, he hath declared him.

3. There was in Moſes an admirable mixture of Meekneſs and Zeal; eminent in meekneſs of Spirit, and that ſeaſoned and tempered with holy Zeal, Numb. 12.3. forty years he bare their manners in the Wilderneſs, Acts 7.36. with 13.18. though murmuring and rebelling againſt God and himſelf, with an invincible Patience.

So Chriſt, Matth. 11. Learn of me, for I am meek and lowly in heart. When his Diſciples tempted him, he would not fetch down Fire from Heaven againſt his Deſpiſers and Oppoſers; yet he was angry at the Defilement of the Temple, and whipt them out: And ſo was Moſes at the Golden Calf— Meekneſs without Zeal is nothing elſe but Lukewarmneſs and Cowardiſe. Zeal without Meekneſs degenerates into ſinful Paſſion. We ſhould be meek in our own Cauſe; but zealous in the Cauſe of God.

4. Faithfulneſs to his Truſt; this was eminent in Moſes, but more eminent in Chriſt, Heb. 3.5, 6. Moſes was but faithful as a Servant in his Lords Houſe. But Chriſt as a Son in his own Houſe. He will not loſe one Soul of all thoſe that the Father hath committed to him, Joh. 6.39, 40. In his laſt Prayer he profeſſeth, Joh. 17.12. thoſe that thou giveſt me I have kept, and none of them is loſt, but the Son of perdition: not the leaſt Believer can or ſhall miſcarry.

If thou ſayſt, How may I know whether I was committed to the truſt and care of Jeſus Chriſt by the Father?

The Anſwer is, If thou doſt commit thy ſelf to him, the Lord hath done it. Thou couldſt never truſt thy ſelf with him; thou couldſt not commit thy Soul to his keeping, if the Lord had not firſt intruſted thee with him in his eternal Counſel and Covenant of Redemption. But thou haſt done it, and it is thy daily work; therefore thou maiſt ſafely conclude with Paul, 2 Tim. 1.12. he will keep the thing I have committed to him: He will be faithful to God, and faithful to thee; he never failed any that truſted in him.

3. Moſes was a Type of Chriſt in the whole courſe of his Life. And here many things come to be conſidered.

1. His Work and Office.

2. His Sufferings and Conflicts in the Diſcharge thereof.

3. The Lords owning and bearing witneſs to him by Miracles and Signs and Wonders; in all which there was a manifeſt Prefiguration of the Lord Jeſus Chriſt.

1. In his Work and Office. He was in general a Mediator between God and the People, a typical Mediator. All the good that God was pleaſed to confer upon that People, it was by his Miniſtry, and Interpoſition between God and then, Gal. 3.19. the Law was ordained by Angels in the hand of a Mediator— Deut. 5.5. I ſtood between the Lord and you at that time, to ſhew you the Word of the Lord; for ye were afraid by reaſon of the Fire, and went not up into the Mount, Exod, 19.7, 8.

So Chriſt is the Mediator of the Covenant of Grace, Heb. 9.15. and for this cauſe he is the Mediator of the New Teſtament. But he hath the preheminence above Moſes, Heb. 8.6. but now hath he obtained a more excellent Miniſtry, by how much alſo he is the Mediator of a better Covenant.

God was pleaſed to redeem his people Iſrael out of their Bondage in Egypt by Moſes his Miniſtry: God ſent him, and he left his former Employment and Place to do this Work, Exod. 3.10. Come now therefore and I will ſend thee unto Pharaoh, that thou maiſt bring forth my people the Children of Iſrael out of Egypt.

But by Jeſus Chriſt he redeemeth us out of the ſpiritual Bondage of Sin and Satan, which is worſe than Egyptian Bondage; and he was ſent by his Father, and was content to come down from Heaven, and to leave his Glory to do this great Work; wherein Chriſt hath the preheminence. For Moſes was a Mediator only of temporal and typical Redemption: but Chriſt is the Mediator of ſpiritual and eternal Redemption.

By Moſes his Mediation alſo, the Law was delivered upon Mount Sinai, Gal. 3.19. it was ordained in the hand of a Mediator, or a middle perſon that ſtood and tranſacted between God and the people, Act. 7.38. who received the lively Oracles to give unto us.

But by Jeſus Chriſt the Goſpel is publiſhed. In this reſpect he is the Mediator of a better Teſtament.

Moſes gave the moral, judicial and ceremonial Laws.

But Chriſt reveals the Goſpel and Goſpel-Worſhip.

Moſes appoints the Paſſover, Sacrifices, builds the Tabernacle made with hands.

But Chriſt gives the Lords Supper, a moſt lively Repreſentation of himſelf and his own Death, the true Sacrifice: And he is himſelf alſo the true Temple and Tabernacle, which the Lord hath pitched, and not Man: ſo that Chriſt hath the preheminence in all things, inaſmuch as Goſpel-worſhip excels Legal worſhip, and Truth and Subſtance excels Figures and Shadows.

Laſtly, Moſes did mediate between God and the people as an Interceſſor by his Prayers and Supplications, and did prevail for them, for the Deſtruction of Amalek, Exod. 17. And again, when they murmured upon the evil Report of the Spies, Numb. 14.12, 13, 20— and when they made the molten Calf, Exod. 32.10, 11, 14. then with much wreſtling he prevailed with the Lord for them, Pſal. 106.23. Moſes ſtood in the breach.

So doth Chriſt intercede, and pleads for us with the Father, when we provoke him by our Sins, 1 Joh. 2.1, 2. yea, he lives for ever to intercede, Heb. 7.25.

2. Moſes his Sufferings and Conflicts in the Diſcharge of his Truſt, and Exerciſe of his Office, had in them a Shadow of the like to be undergone by Chriſt.

Moſes faſted forty days and forty nights in the Mount.

So did Chriſt in the Wilderneſs.

He ſuffered many Contradictions both from his Enemies and from his Friends, profeſſed Enemies, Jannes and Jambres, and the Magicians of Egypt, 2 Tim. 3.8. His Friends, the people to whom he was ſent rejected him, Exod. 2.14. often murmured at him, forty years he bore their manners, Acts 13.18. yea his neereſt friends ſometimes, Aaron and Miriam.

So Chriſt, he was rejected of the Builders, Pſal. 118.22. came to his own, and his own received him not, Joh. 1.11. His own Diſciples ſometimes thought his Doctrines hard ſayings; as when he ſpake againſt Divorces, they thought a man had better never be married, than ſubmit to ſuch a yoke: and all along how weak and wayward were they? But the Scribes and Phariſees, like Jannes and Jambres, openly reſiſted and oppoſed his Doctrine and Miracles.

3. The Lords owning and bearing witneſs to him by Miracles, Signs and Wonders, Deut. 34.10, 11, 12.

So to Jeſus Chriſt Acts 2.22. a man approved of God among you, by Miracles, Wonders and Signs— ſome note in all about five and forty of them recorded by the four Evangeliſts, and wrought in the three years and an half of his publik Miniſtry, viz. three in his firſt year, nineteen in his ſecond year, and thirteen in his third year, and ten in his laſt half year, before Judas betrayed him; beſides thoſe at his Death, and after his Reſurrection.

Only there were theſe two differences between Moſes his Miracles and Chriſts.

1. That Moſes his Miracles were wrought in Chriſts Name: but Chriſts Miracles were wrought in his own Name.

2. That Moſes his Miracles had more of Terror and Majeſty; Chriſts more of Love and Sweetneſs. Chriſt ſeldom wrought any Mirales for the hurt of his Enemies in a way of righteous Wrath and Judgment; but ordinarily only for the help both of Friends and Enemies: as for inſtance, the healing of Malchus his Ear. I remember but two Miracles wrought by Jeſus Chriſt in a way of Wrath and Puniſhment againſt his Enemies, the ſuffering the Devil to enter into the Gadarenes Swine, and cauſing his Enemies to fall backward, when they came to apprehend him.

All the reſt were Miracles of Mercy and Kindneſs: But by the Hand of Moſes there were no leſs than ten miraculous Plagues upon Egypt. There were Thunderings and Lightnings at Mount Sinai. The Earth opened her mouth upon Corah, Dathan and Abiram, and ſwallowed them up quick, with other ſuch dreadful and terrible things in righteouſneſs.

The reaſon of this difference was, becauſe Moſes was the Miniſter of the Law, which is a voice of Words, and Terror, and Fear, and genders unto Bondage; but Jeſus Chriſt is the Miniſter and Author of the Goſpel, which is Grace and Peace: Therefore theſe two different kinds of Diſpenſations were atteſted with two different kinds of Miracles. But as to the general, the working of Miracles by Moſes, and ſo being owned by the Lord, and born witneſs to by him, herein there was a reſemblance and prefiguration of what was done by Jeſus Chriſt.

4. And laſtly, Moſes was a Type of Chriſt in the end and cloſe of his Life, viz. in his Death, Reſurrection, and Aſcention into Heaven. He dyed willingly, he went up to Mount Nebo, which was a part of Mount Abarim, and there ſurrendred up his Soul.

So Chriſt, No man taketh it from me, but I lay it down of my ſelf, no man taketh it from me: ſee Joh. 10.18. I have power to lay it down, and I have power to take it again. He went to Mount Golgotha, and there gave up his Soul to his Father.

Moſes after his Death and Burial roſe again; buried he was, Deut. 34.6. and that he roſe again, and aſcended into Heaven, may be gathered from Matth. 17. For he did appear and talk with Chriſt at his Transfiguration, together with Elias.

So you know Jeſus Chriſt roſe again from the dead, and aſcended into Heaven.

Thus Moſes was a Type of Chriſt all along. In his Birth, in his perſonal Qualifications, in the whole courſe of his Life, his Office, his Sufferings, his Miracles, and finally in his Death, Reſurrection, and Aſcenſion into Heaven.

But yet though there was ſuch a full analogy, and ſo great a reſemblance between them; yet there was a diſparity; Chriſt having the preheminence above Moſes, Heb. 3.5, 6. Moſes was faithful as a Servant in his Lords Houſe: but Chriſt as a Son in his own Houſe— Thus much as to Moſes—

Now for Joſhuah, his Succeſſor.

That he was a Type appears, becauſe Chriſt was called by that name in the Hebrew.

And Joſhuah is called Jeſus in the Greek, in the New Teſtament, Acts 7.45. Heb. 4.8. that is, a Saviour; though he be but a temporal Saviour: Chriſt a ſpiritual Saviour, Author of eternal Redemption, Heb. 9.

The Analogy appears chiefly in five things.

1. Joſhuah brought the people into Canaan after Moſes his death, which Moſes could not do being alive: He divided the Land among them, aſſigning to every one his Portion.

So Chriſt brings us to Heaven, which the Law could not do, Rom. 8.3.

And as Joſhuah went in himſelf before them.

So Chriſt to Heaven, Joh. 14. I go to prepare a place for you; in my Fathers Houſe are many Manſions, Heb. 6. ult. whither the Forerunner is entred for us.

And as when Joſhuah did this, the Cloud and Manna ceaſed, which had been in Moſes his time. Of the Manna it is expreſſed, and the time when, Joſh. 5.12. of the Pillar of Cloud and Fire, that it did ceaſe is evident by many paſſages afterwards in the ſacred Hiſtory; but the time when is not ſet down. Probably it might be after they had paſſed Jordan, being divided by the Ark, and were on ſhoar on the other ſide: So ſhall Ordinances ceaſe when we come to Heaven, Rev. 21. God himſelf is inſtead of all.

2. Joſhuah was a Type of Chriſt in regard of the Miracles wrought by him; we read of three.

1. He divided Jordan, Joſh. 3.

But herein, as in all things, Chriſt hath the preheminence; for Chriſt in the ſame Jordan divides the Heavens when he was baptized, Matth. 3. And he commanded the Winds and Seas, and walked upon the waters, as upon dry ground.

2. Moreover, Joſhuah threw down the Walls of Jericho, by the ſounding of Rams Horns, a weak and an unlikely means for ſo great a Work, yea ridiculous and contemptible in the eye of Reaſon, Joſh. 6. but it was done by Faith, Heb. 11.30.

So Chriſt by the Fooliſhneſs of Preaching ſubdueth Souls unto himſelf, and throws down ſtrong holds, 2 Cor. 10.4, 5.

And as Joſhua did it again and again, ſix days, ſeven days before the Walls fell.

So it is in the preaching of the Goſpel: There muſt be Aſſiduity in that work; Line upon Line, and Precept upon Precept; and at laſt the ſtrong holds are won, and the Sinner ſubdued unto the Lord.

3. Joſhuah commanded the Sun to ſtand ſtill, till he had ſlain his Enemies, Joſh. 10.12, 13— ver. 14. and there was no day like that, before it, or after it, that the Lord hearkened unto the voice of a Man.

So Jeſus Chriſt, when fighting with Principalities and Powers upon the Croſs, Matth 27.45. when the Sun was aſhamed, and the Moon confounded, and all the Angels in Heaven ſtood agaſt.

Thus you ſee how great a Perſon this Joſhuah was, in that all the Creatures, all the Elements obeyed him; the Earth, the Walls of Jericho proſtrate themſelves and fell before him, the Waters alſo, viz. in Jordan were at his Command, yea the Heavens alſo, the Sun and Moon obeyed him: thus God magnified him in the ſight of all Iſrael, as it is ſaid, Joſh. 4.14.

But behold a greater than Joſhuah is here: For it is ſaid of Chriſt, That God hath given him a Name above every Name, Phil. 2.9. that in the Name of Jeſus every knee ſhould bow; of things in Heaven, and things in Earth, and things under the Earth, ver. 10.

3. Joſhuah was a Type of Chriſt in regard of his Conqueſts and Victories over his Enemies: We read of five Kings at once ſubdued by him, Joſh. 10. and he bids his Captains tread upon their Necks, and cap. 12. of one and thirty Kings which he ſmote; yet notwithſtanding there were ſome few Enemies left, though weak and inconſiderable: but not one that durſt or could oppoſe or diſturb the publick peace of Gods people; yet they were left for a time, for their good, leaſt the wild Beaſts ſhould multiply upon them, Deut. 7.22.

So Chriſt Jeſus is a mighty Conqueror, he ſubdueth all the enemies of his people: ſee him deſcribed, Rev. 6.1, 2. conquering and to conquer, not only five, nor one and thirty, but thouſands of them. One man was poſſeſt with a Legion of Devils; but they are all caſt forth by Jeſus Chriſt.

And as Chriſt, ſo his Followers are as Joſhuahs, Conquerors with and through him: and he gives Believers to tread upon the necks of their own Luſts, and of the Devils Temptations: yet however there be ſome Canaanites left in the Land; ſome Corruptions in the Hearts of Gods people in this Life to exerciſe their Graces and to keep them humble; which yet, if it be not through their own careleſs negligence, ſhall not diſturb their Peace with God.

But there were ſome Enemies that were devoted unto everlaſting Ruine, and Deſtruction irrecoverable by Joſhuah in the ſpirit of Propheſie, viz. Jericho, cap 6.26. which Curſe did not fall to the ground, but was fulfilled in Hiel the Bethelite, 1 King. 16.34. a ſhadow of the irreparable Ruines, and everlaſting Deſtruction of all the implacable Enemies of God and his people, and eſpecially Rome and Antichriſt, Rev. 18.21. Babylon ſhall be caſt down, like a Milſtone into the Sea, never to riſe more. The Curſe of Chriſt will fall upon ſuch as endeavour to reſtore Rome again, and raiſe up the Ruines that he hath brought upon it. For it is devoted by our Lord Jeſus, the true Joſhuah, to irreparable everlaſting Deſtruction.

4. Though Joſhuah conquered and deſtroyed reſiſting Enemies; yet he ſaved thoſe who ſubmitted themſelves; as Rahab and the Gibeonites; Rahab cap. 6. the Gibeonites cap. 9. Though they acted very ſinfully, they came out of ſlaviſh fear, and they diſſembled: but yet they did ſubmit themſelves.

So Chriſt reſiſts the proud; but gives Grace to the humble, that yield up themſelves unto him; though there be a mixture of much ſlaviſh Fear, and ſinful Selfiſhneſs and Unbelief in their ſo doing, as Mark 9.24.

5. Joſhuah gave them reſt, fulfilling and accompliſhing all the good promiſed, cap. 21.45. and 23.14. Joſhuah appeals to all their Knowledges and Conſciences about it.

So when we come to Heaven, we ſhall ſee the Truth and Faithfulneſs of God; we ſhall have all the Promiſes accompliſhed through Chriſt the true Joſhuah; and be able to ſay with Joy unſpeakable, not a word hath failed; and all through Chriſt the true Joſhuah: For in him all the Promiſes are Yea and Amen, 2 Cor. 1.20. and this will be Reſt for ever.

As they had Reſt; ſo now Believers enter into an everlaſting Reſt, Heb. 4.9, 10, 11.

But yet withal there is a great diſparity between Chriſt and Joſhuah, and the Reſt they bring their Followers into Joſhuah brought them but into a ſtate of outward Reſt, in the Land of Promiſe; but this was not the true Reſt: But Chriſt gives us an higher Reſt in Heaven, by bringing us into a ſtate of Grace and Glory.

Thus you ſee how eminently Joſhuah was a Type of Jeſus Chriſt.

Sept. 12. 1667.—Who is the Type or Figure of him that is to come, Rom. 5.14.

THe ſecond Conglobation of typical Perſons under the Law is Sampſon, David and Solomon, three famous Rulers amongſt the people of God of old. All which three put together gives 〈…〉 and glorious Repreſentation of the Meſſiah. Sampſon in 〈…〉 and Sufferings, David in his Victories and Conqueſ •• , 〈◊〉 in the Peace and quiet Eſtabliſhment of his Kingdom.

1. Sampſon, a perſon whoſe Story is famous in the Scripture, and ſome think that the Fame of him went forth amongſt the Heathen; and that their Fables of the Strength of Hercules, and Niſus his purple Locks took their riſe from the Story of Sampſon.

The Grecians commonly turning all into Fables, Graecia Mendax; and being great pretenders to Antiquity, being as drunk with the Pride of that Pretence though as falſe) as the Papiſts are at this day; and therefore making their own Country the Scene and the Stage of every wonderful thing (as ſome have well obſerved of them); they report of Niſus the King of Megaris in Greece, that he had on his head a purple Hair, on which the Preſervation of his Life and Kingdom did depend, which Jewel his Daughter Scylla is ſaid to have delivered unto King Minos, her Fathers Enemy, with whom ſhe fell in Love, &c.

Of which Fables it may be ſaid, Fabula fundatur in Hiſtoria, theſe Fables ſeem to be founded in the Hiſtory of antient times.

That Sampſon was a godly man, it is certain, becauſe he is numbred amongſt thoſe eminent Believers, Heb. 11.

That he was a Type of Chriſt appears by the clearneſs of the Analogy between him and the Antitype; and there ſeemeth to be ſome intimation of it in Jacobs Propheſie, Gen. 49. of which hereafter.

And indeed the Analogy is ſo clear, that I meet with none that have written of the Types, but takes notice of Sampſon for one; ſo doth alſo Calvin and Beza on Matth. 2. ult.

He was a Type in regard of his Death and Sufferings; yet not in that only; but chiefly, as being moſt peculiar and ſignal to him, both above other Types, and above other reſpects wherein himſelf was a Type: For there were other reſpects alſo, beſides this, which I ſhall touch upon, and ſo come to this as the main.

Sampſon therefore was a Type of Chriſt in four reſpects.

1. In regard of ſundry paſſages and circumſtances of his Birth. 2. in ſome ſpecial Actions of his Life. 3. In his Strength and Victories over his Enemies. 4. In his Sufferings, and in the Victoriouſneſs of his Sufferings.

1. The firſt Analogy between Chriſt and him is, in ſome paſſages about his Birth. The time of it, when Iſrael was under great Oppreſſion by the Philiſtines, Judges 13.1. then Sampſon aroſe like a little Sun, as his Name imports 〈 in non-Latin alphabet 〉 Soliculus or Sol parvus, from Shemeſh, Sol, and gave them ſome dawnings of the Day, ſome beginnings of Light and Liberty in that deep night of Darkneſs and Bondage.

Anſwerably Jeſus Chriſt appeared when the Jews were under the yoke of the Romans and both they and the whole world under the ſpiritual thraldom of Sin and Satan. The Pagan world overwhelmed in Idolatry and ignorance of God, the Jews degenerated into Formality and a ſpirit of Bondage: then did this true Sun of Righteouſneſs ariſe with healing in his Wings.

His Birth was beyond the ordinary courſe of Nature. And ſo was Chriſts: For Sampſons Mother was barren, the Mother of Chriſt a Virgin.

It was foretold, together with his Office, to his Mother by an Angel, and confirmed by a Sign.

And ſo was Chriſts.

His Office was to begin to deliver Iſrael from the Philiſtines, Judg. 13.5.

Chriſts to ſave his people from their Sins, Matth. 1.21.

The Sign to Sampſons Mother was the Angels appearing again, and aſcending in a flame of Fire, Judg. 13.20.

The Virgin Mary had the Meſſage confirmed alſo by a Sign, though not ſo terrible a Sign as this: But the Angels acquainting her with her Couſin Elizabeths Conception, and the Babe leaping in her Womb, and ſhe breaking forth into thoſe bleſſed expreſſions; Bleſſed art thou among Women, and bleſſed is the Fruit of thy Womb, and whence is this, that the Mother of my Lord ſhould come unto me, Luke 1.36, 42, 43.

Moreover, they were both Nazarites from the Womb.

Sampſon by the Law of Nazarites, Numb. 6.2.

Chriſt by ſpecial Sanctity fulfilling that Type; that holy thing that ſhall be born of thee, Luke 1.35.

As alſo by the place of his Reſidence, being born indeed at Bethlehem, but bred at Nazareth, Matth. 2.1, 5, 23. and thence called a Nazaren, or a Nazarite.

2. There is a ſecond Analogy between Chriſt and Sampſon in ſome ſpecial Actions of his Life.

As in his Marriage with a Philiſtine, and the Text ſaith, it was of the Lord; therefore ſome think that his firſt Match was not ſinful; but that he had a ſpecial Diſpenſation for it, Judg. 14.4.

So Chriſt took a Spouſe unto himſelf out of the Gentiles, Hoſ. 2.20.

At his Marriage Sampſon put forth his Mind in Parables and Riddles to the Philiſtines, Judg. 14.12.

And ſo did Chriſt to the Phariſees, Matth. 13.34.

3. There is a third Analogy, in their Strength and Victories over their Enemies, eſpecially in this circumſtance; That Sampſon wrought his Victories alone, by his own perſonal Strength, his Countrymen would not ſtand by him, Judg. 15.10, 11, 12,

So Chriſt trod the Wine-preſs alone, when all forſook him.

Sampſons firſt exploit was, the ſlaying of a Lyon in the Deſart, that roared upon him, Judg. 14.6.

So the firſt Work of Chriſt at his entrance into his Miniſtry was, the conquering that roaring Lyon that aſſaulted and tempted him in the Wilderneſs, and roared upon him with thoſe three hideous Temptations, Matth. 4.

And as upon the Lyon Sampſon ſlew, he gave this Riddle; Out of the Eater came forth Meat, and out of the ſtrong came Sweetneſs.

So ex Corpore Diaboli myſtico, out of the Devils Body, being ſlain, out of the Devils Deſtruction comes the ſweet and bleſſed tidings of the Goſpel; and Flocks, or Churches, or Societies of Chriſtians, like ſo many Swarms of Bees. The Saints were onco in an unregenerate condition, Children of Wrath, Limbs of Satan; but Satan being ſlain and conquered, they are transformed; and it is as great a change, as for a Bee to be bred of a dead Carkaſs.

Some Interpreters have obſerved,Engliſh Annot. on Judg. 14.8. that this was extraordinary: For Naturaliſts obſerve, that Bees do not uſe to breed in the Carkaſs of a Lyon; but rather of an Ox or Bullock. We may apply it to the Diſpenſations of Providence. God works by unlikely, yea contrary means; Meat out of the Eater. The Canaanites, our Enemies, they are Bread for us, Numb. 14.9. their very Sins, Corruptions, Temptations, the Lord in his unſearchable Wiſdom produceth good out of them; Light out of Darkneſs, yea Life out of Death, out of the Death of the Lord of Life.

Moreover, Sampſon ſlew a thouſand men with the Jaw-bone of an Aſs, a very weak and unable and unlikely Inſtrument to effect ſuch a Work by; yet the Spirit of the Lord coming upon him, what ſlaughter doth he make! Judg. 15.14, 15.

So Chriſt by the Fooliſhneſs of Preaching, through the Power of his Spirit, ſubdues and overcomes the Souls of men unto himſelf, and ſlays the Enmity.

4. A fourth Analogy between Chriſt and Sampſon is, in his Sufferings, and the Victoriouſneſs thereof againſt his Enemies, eſpecially his Death; I ſay Sampſon was made like unto the Son of God, in regard of his Sufferings from his Enemies.

Some have ſummed them up briefly thus.

That they were both ſold for Mony, under pretence of Love, apprehended by their Enemies, led away bound, brought forth at a great Feaſt, blinded, (Chriſt was blindfolded) ſcorned, faſtned to a Poſt, offered themſelves willingly to death, died amongſt wicked men, and thereby deſtroyed the Power of the Churches Enemies.

And as there were many circumſtances in his Death, which did evidently prefigure what befel the Antitype: ſo let me deſire you to take notice of theſe three.

1. That it was voluntary: ſo Chriſt, no man taketh it from me, Joh. 10.18. I lay it down of my ſelf.

2. That it was by his Enemies, not a natural Death, but violent: ſo was Chriſts.

3. That he was victorious in his Death, he did ſuffer, and conquer, yea he conquered in and by his Sufferings: he ſlew more at his Death, than in his Life, Judg. 16.30.

So Chriſt by his Death gave the moſt deadly blow to Satans Kingdom, Col. 2. In his Death he ſpoiled Principalities and Powers. This propheſied of by Jacob, Gen. 49.16, 17, 18.

Sampſon was a Serpent, by the way to the Philiſtines in the Foxes, and in the Jaw-bone of an Aſs: and the Pillars of the Houſe are compared by ſome to the Heels of the Horſe whereupon three thouſand Philiſtines rode and fell backwards.

And I have waited for thy Salvation, ſaith Jacob, that is, for Chriſt, whom in the Spirit of Propheſie, he ſaw afar off.

And as Sampſon, when he was in Azzah, when the Philiſtines thought they had him ſure enough, he roſe at midnight, Judg. 16.3.

So when the Enemies thought they had Chriſt ſure enough, he aroſe in his might, carried away the Gates and Bars of Death, and broke the Bonds of it, Rom. 1.4. Acts 2.24.

2. David, that he was a Type appears by this, that Chriſt is called by his Name, Hoſ. 3.5. Ezek. 34.23, 24. My Servant David ſhall reign over them for evermore.

Sampſon began, David went on with the Work.

See the Analogy between David and Chriſt in theſe four particulars.

1. He was eminently ſitted for the Work, to rule, to feed Gods people Iſrael, though he was the meaneſt of his Family.

So Chriſt came when the Family was brought low into obſcurity.

David was eminent for Holineſs, a man after Gods own heart.

So Chriſt, holy, harmleſs and undefiled, ſeparate from Sinners.

A perſon of ſuch worth, that the Story of his Life is more fully and largely recorded in holy Writ, than any other perſon in all the Old Teſtament.

So Chriſt is the perſon treated of throughout the whole Scripture.

David beloved of God.

So Chriſt, Matth. 3. this is my beloved Son.

2. He had many Enemies both open and ſecret, Saul, Doeg and Achitophel, treacherous Dealers, Types of Judas, who dealt treacherouſly with him; and for open profeſſed Enemies, the Philiſtines, and the Ammonites, and the Syrians engaged by the Ammonites, ſee 2 Samuel 10.6. and 2 Samuel 8.

So had Jeſus Chriſt the Scribes and Phariſees, the Jews, the Romans, Men and Devils for his Enemies.

3. His Kingdom had but ſmall and weak beginnings; firſt a Shepherd, then an Officer in Sauls Army, then an Exile with a matter of ſix hundred men, afterward King over Judah and Benjamin at Hebron, laſtly King over all Iſrael at Jeruſalem.

So the Kingdom of Chriſt grows from ſmall beginnings; it is therefore compared to a grain of Muſtard Seed: It is at firſt like a River breaking forth at the Foot of a Mountain in a little Stream, that you may ſtride over it: but in its progreſs it enlargeth, and grows to a deep and broad River, and at laſt ends in the Ocean, as all Rivers do: ſo doth the Kingdom of Grace in the Ocean of eternal Glory.

4. Glorious Succeſſes, and Victories, and Deliverances, all his Enemies fell before him. He ſlew the Bear, the Lyon, Goliah, 1 Sam. 17.37. conquered all his Enemies round about, ſee 2 Sam. 8.12, 14.

Moreover, Saul and his bloody Houſe were rooted out before him: He never fell into his Enemies hands; though in this there is ſome diſſimilitude.

For Chriſt was content to yield up himſelf into their hands, to let them try their Strength, and do their worſt upon him; therefore he gave up himſelf to Death: But he roſe again from under the power of Death, and prevailed againſt them all; and after his Reſurrection Death hath no more dominion over him. All his Enemies ſhall fall and periſh ſooner or later; but he ſhall reign for ever and ever.

3. Solomon; I ſhall but mention a threefold Analogy between Chriſt and him.

1. In his perſonal Wiſdom, 1 Kings 4.29, 30.

So Chriſt, Col. 2.3. in him are hid all the treaſures of Wiſdom and Knowledg.

2. In the glorious Peace and Proſperity of his Kingdom: The Kingdom was peaceably ſetled in his hand, 1 Chron. 22.9. 1 King. 4.24, 25. And ſo he fell to the work of building the Temple: as Chriſt doth the Church; but of that hereafter, when we come to the real Types.

So Chriſt, Iſai. 9.6. he is the Prince of Peace, the great Peace-maker, Epheſ. 2.

3. In his Marriage with Pharaohs Daughter.

Some obſerve, that the Daughter of Pharaoh never ſeduced him; neither is there any mention made of the Egyptian Idols, 1 Kings 11.5, 7. In his other Outlandiſh Marriages he did ſin; but this is mentioned as by way of ſpecial exception, 1 King. 11.1.

He took others beſides Pharaohs Daughter. For ſhe was a Proſelyte, and ſo it was no ſin to marry her.

And the Love between her and Solomon is made a Type of the Love between Chriſt and the Church.

Chriſt hath took us Gentiles to be a Spouſe unto him, Pſal. 45.

Ʋſe 1. Reſolution of that great Caſe of Conſcience, whether you do belong to Chriſt or no.

Is his Kingdom ſet up in thee? art thou conflicting? art thou conquering?

Ʋſe 2. Comfort againſt the low and weak beginnings of Chriſts Kingdom. Sampſon did but begin to deliver Iſrael; but David carried the work through: But in Solomons time there was glorious Peace.

You ſee here, as in a Glaſs, the method and progreſs of Chriſts Kingdom: It begins in War, it is carried on in Victory, it ends in Peace.

Ʋſe 3. Here is Comfort and Support, as to all the Conflicts and Enemies that God is pleaſed to exerciſe his people with, whether particular Saints, or whole Churches.

1. They had ſo: Chriſt had ſo, ſecret as well as open Enemies, ſecret Underminers as well as open Oppoſers.

2. Theſe Conflicts will end in peace and quiet eſtabliſhment, Pſal. 37.37. Mark the perfect man, and behold the upright man, for the end of that man is peace.

This is the difference between Chriſts Peace and Satans Peace; for they both give Peace to their ſubjects.: But Satans Peace is a Peace of freedom from trouble, and of ſinful ſecurity in ſin.

Chriſts Peace is a Peace after and out of trouble, by War and Victory over Sin and ſpiritual Enemies, Iſai. 9.3. His Servants rejoyce as thoſe that divide the ſpoil after the Victory.

Queſt. But how may I know, that Peace will be the end of all my preſent Conflicts.

Anſw. Doſt thou get the Victory? then the end will be Peace. Are there any beginnings of Victory? whatever thou doſt, do not lay down thy Weapons, but fight ſtill, this is the beginning of Victory, and the end will be Triumph, and Peace, and Joy.

Sept. 19. 1667.—Who is the Type or Figure of him that was to come, Rom. 5.14.

THe third Conjunction or Conglebation of typical Perſons under the Law, is thoſe three Prophets, Elijah, Eliſha and Jonah, whom I put together, becauſe Elijah was a Type of Chriſts Aſcenſion into Heaven, and Eliſha of the Continuance of his Preſence and Spirit in his Apoſtles and Meſſengers ever ſince, and Jonah of his Death and Sufferings the procuring cauſe of all.

1. For Elijah, that great Prophet. I confeſs he is omitted by many that have written of the Types, and indeed by all that I have ſeen. I know not well, how it comes to paſs.

But that he was a Type, is certain, becauſe John the Baptiſt is called by his Name; therefore he was a Type, 1. Of John. Yea, 2. Of Chriſt himſelf.

1. He was a Type of the Meſſiahs Harbinger and Forerunner John the Baptiſt. For the Types (as hath been often hinted) are not to be reſtrained always only to the Perſon of Chriſt himſelf; but all the things of Chriſt were typified to them of old. There were Types of all New Teſtament Diſpenſations; therefore John is called Elijah, Mal. 4.2 laſt v. and Chriſt himſelf explains it, Matth. 11.14.

But why is John called Elias?

Not that he was Elijah perſonally, but myſtically; he roſe up in the Spirit and Power of Elijah: So Elijah was John in a Type or Figure. John was Elijah in Spirit and Power, as Luk. 1.17. There was ſomething of Analogy in his very outward Garb and Deportment, an hairy man, 2 King. 1.8. that is, in regard of his Habit or Clothing; in a rough hairy Garment: So John, Matth. 3.4. a Girdle of Hair; but chiefly in regard of his Spririt and inward Endowments, and of his Work and Office, to convert and recall a backſliden Generation.

2. Elijah was a Type of Chriſt himſelf. And that he was ſo, will be very evident, if you do conſider how great a Perſon this Elijah was, in three reſpects.

1. His eminent and heroick Spirit of Holineſs, and invincible Courage and Activity for God. His very Name ſignifies God the Lord, Elijah or Elijahu in the Hebrew, Elias in the Greek in the New Teſtament.

He abode with God when almoſt all the world forſook him, 1 King. 19.10. he reduced and brought back the people, cap. 18.39. he was a man mighty in Prayer, Jam. 5.17, 18. a man of an invincible Courage, who feared not to ſtand himſelf alone againſt four hundred Prophets, and againſt Ahab the King, and Jezabel the Queen, whoſe Chaplains theſe falſe Prophets were: He is brought forth in the ſacred Hiſtory not unlike Melchizedek, without Father or Mother, without either Birth or Death, 1 King. 17.

2. The great and wonderful Miracles wrought by him, there be twelve recorded in the Hiſtory of him in the firſt and ſecond Books of Kings.

1. His ſhutting up the Windows of Heaven, that there ſhould be no Rain for three years and an half, 1 King. 17. whence ſome have called him Fraenum Caeli, the Bridle of Heaven.

2. His being fed by a Raven morning and evening at the Brook Cherith beſide Jordan. This was the effect of his Faith and Prayer, and may be reckoned amongſt his Miracles;Engliſh Annot. not that it is likely that he did eat raw Fleſh, but rather that God by his Providence directed the Ravens to the places where they might have it, as to ſome rich mens Kitchens, or the like.

3. His miraculous Supply of the Widow of Zarephath, called Sarepta in Luke 4.26. that her Barrel of Meal waſted not, nor did the Cruiſe of Oyl fail.

4. His raiſing of her Son from the dead, by ſtretching himſelf upon the Child. This was the firſt perſon we read of in Scripture that was raiſed from the dead, and Elijahs fourth Miracle. All theſe are recorded in 1 King. 17.

5. In fetching down Fire from Heaven upon his Sacrifice, to confound the Prieſts of Baal.

6. His opening the Windows of Heaven, and fetching down Rain after he had done juſtice upon the Prieſts of Baal; theſe two are in cap. 18. he did this alſo by Prayer, and by perſevering in Prayer, cap. 18. ver. 43.

7. His faſting forty days and forty nights, cap. 19.8. In Mount Horeb, and in his Journey thither and back again, the place where God appeared to Moſes, Exod. 3.1, 2. and where he gave the Law to Iſrael, Deut. 4.10, 14.

Never any man faſted forty days, beſides this Elijah and Moſes, Exod. 34.28. and Chriſt, Matth. 4.2.

Herein both Moſes and Elijah were manifeſt Prefigurations of the Lord Jeſus Chriſt. This was Elijahs ſeventh Miracle.

8. His calling the Prophet Eliſha, and cauſing him to follow him, by caſting his Mantle upon him, which had ſuch an influence, that he left all and followed him; therefore this may be put into the Catalogue of his Miracles, cap. 19.

And in the like miraculous influence of the Spirit did Chriſt call his Apoſtles to leave all and follow him.

His ninth and tenth Miracles were the Deſtruction of the two Captains and their Fifties, when Ahaziah ſent to take him, 2 King. 1.1. they both periſhed alike. For like Sins pull down like Judgments.

The 11th was the dividing of Jordan by his Mantle, that he and Eliſha might paſs over, 2 King. 2.

And the 12. was his Aſcenſion into Heaven in a Chariot of Fire, 2 King. 2.11. a Prerogative that never any man had but himſelf, and Enoch before the Law, and Moſes who gave the Law; but Moſes died firſt, and was tranſlated afterwards, as hath been formerly ſhewed. They were all three eminent Types herein of Chriſt his Aſcenſion into Heaven.

They that are faithful and zealous for God in times of general Apoſtacy, the Lord is wont to own them in a ſpecial manner, and to put ſpecial Honour upon them one way or other.

3. His commiſſionating Succeſſors after him to carry on the Work of God when he was gone, 1 Kings 19.15, 16. Eliſha to be Prophet. Hazael King of Syria, Jehu King of Iſrael.

So Chriſt ſends forth his Apoſtles and Miniſters, Matth. 28. ſome that are godly, and ſometimes he imploys others that are not godly, but only gifted, and makes ſome uſe of them, as he did of Jehu, and of Judas, and Demas for a time.

2. Eliſha, called in the New Teſtament Elizeus, Luk. 4.

He was a Type of Chriſt in three reſpects.

1. In that Eliſha in reſpect of Elijah, was, as it were, a Continuation of the ſame perſon: For he roſe up compleatly in the ſame Spirit. The Prophets diſcerned it, 2 Kings 2.15. the Spirit of Elijah did reſt upon Eliſha.

So when Chriſt departed and aſcended up to Heaven, he left the Comforter in his ſtead, Joh. 16. and he left the Apoſtles and Miniſters to carry on his Work, and poured forth his Spirit upon them for that end.

Or we may accommodate this with reſpect to John the Baptiſt, thus. As Eliſha ſucceeded Elijah; ſo did Chriſt come after John the Baptiſt: and ſo Eliſha was in this reſpect a Type of Chriſt himſelf.

2. In regard of the remarkable Vengeance and Deſtruction that came upon his wicked Enemies.

The Children that mocked him were devoured by two She-Bears, 2 Kings 2.23, 24.

Gehazi his treacherous Servant ſmitten with Leproſie, 2 Kings 5.27.

So Deſpiſers of Jeſus Chriſt, and the Goſpel, ſhall be puniſhed with moſt remarkable and dreadful Deſtruction; Hear ye Deſpiſers, and wonder, and periſh, Acts 13.41. For I work a Work in your days, a Work which you ſhall in no wiſe believe, though a man declare it unto you; incredible Plagues ſhall the Deſpiſers and Rejecters of Chriſt, and of the Goſpel, be puniſhed with.

And Judas the Traytor, his Servant, you know what dreadful Deſtruction came upon him, Acts 1.18. his Bowels guſhed out, through the horror of his Conſcience, and the Fury of the Almighty rending his very Body in pieces, as well as his Soul from his Body.

3. In regard of his Miracles.

He and his Predeceſſor Elijah were the greateſt workers of Miracles (except Moſes) that ever we read of in Scripture, or that ever the Lord raiſed up in his Church. For Moſes was to be the Founder as it were of that Church-Eſtate and Worſhip that was in thoſe days: and Elijah and Eliſha were the Preſervers and Reſtorers of it in a moſt degenerate and corrupted Age.

The Miracles of Eliſha were very great and many; they are recorded in the ſecond Book of Kings, in the 2, 3, 4, 5, 6, and 7th. Chapters and one more in chap. 13. They were about one and twenty in all. There be three recorded in the ſecond chapter, viz. his dividing Jordan with Elijahs Mantle, his healing the Waters of Jericho, the devouring two and forty ſcoffing Children of thoſe idolatrous Parents, the people at Bethel, by two She-Bears.

In the third Chapter there is another, viz. the overflowing of the Wilderneſs of Edom with Water, crp. 3.20. ſee ver. 8. to the Deſtruction of the Moabites.

In the fourth Chapter there be five more, which are the Analyſis and Contents of that Chapter, viz.

1. His multiplying the Widows Oyl, while ſhe had any empty veſſels to fill.

2. His giving a Son to that great and good Woman the Shunamite.

3. His raiſing her Son when dead unto life again: and this is the ſecond perſon that ever was raiſed from the dead.

4. His healing the deadly Pottage, which had poyſoned the Students in the Colledge at Gilgal.

5. His feeding of an hundred men with twenty Loaves.

In the fifth Chapter there be two more, the curing of Naamans Leproſie, and the ſmiting of Gehazi with that Diſeaſe.

In the ſixth Chapter there be ſix more.

1. His cauſing Iron to ſwim.

2. His diſcloſing the ſecret Counſels of the King of Syria by the Spirit of Propheſie.

3. An Army of Angels coming down from Heaven for his defence at Dothan.

4. The opening of his Servants Eyes to ſee them.

5. The ſmiting of the Syrians with Blindneſs. And

6. The opening their Eyes again.

In the ſeventh Chapter are three more, the hideous which noiſe was heard, and cauſed ſuch a pannick terror in the Camp of the Syrians, that their whole Army fled; and the incredible Plenty in Samaria; with the Death of that unbelieving Nobleman who had queſtioned whether God could do it.

And then laſtly, cap. 13.21. a dead man is reſtored to life by touching his Bones. And this is the third perſon that was raiſed from the dead.

All theſe Miracles in general were Preſignifications of what the Meſſiah was to do in that kind: and ſome of them were more particularly fulfilled and anſwered by the Antitype.

As that of feeding an hundred men with twenty Loaves.

You know Chriſt did that and more, feeding five thouſand with five Loaves and two Fiſhes, Matth. 14.21.

And at another time four thouſand with ſeven Loaves and a few little Fiſhes, Matth. 15.38.

His raiſing the dead to life, whereof we have three inſtances in the Old Teſtament, the Widow of Sarepta her Son, the Shunamites Son, and the Man buried in Eliſha's Grave. Theſe were Types and Pledges of what Chriſt ſhould do in raiſing the dead.

As in raiſing Lazarus, Jairus his Daughter, the Widows Son of Naim; and his own bleſſed Body out of the Grave, and many Saints that aroſe with him.

And thoſe which the Apoſtles raiſed by his Name.

And finally, the raiſing all his Elect unto eternal Life, and all the Sons of men unto Judgment at the great Day.

There might alſo be a ſpiritual application and accommodation of them, as to the quickning of mens Souls, the healing of the Diſeaſes of the Soul, feeding them with the Bread of Life, pouring into empty Veſſels, empty Souls, the Oyl of Gladneſs, the Joys and Graces of his Spirit.

3. Jonah, him I connect with Elijah and Eliſha, to make the Type more compleat and full.

Some have conjectured that Jonah was the Widows Son of Zarephath, whom Elijah raiſed from the dead, 1 Kings 17.22, 23. but this is but a conjecture without proof: it is probable enough he might live about their time, or perhaps ſomewhat after.

That he was a Type of Chriſt, the Scripture is expreſs, Matth. 12.39. No Sign ſhall be given them, but the Sign of the Prophet Jonah.

You may ſee how the Type fits the Antitype in four reſpects.

1. In his Death; he offered himſelf willingly unto Death to aſſwage the Storm, Jon. 1. and ſo he is caſt into the Sea, and devoured by the Whale.

So did Chriſt, to appeaſe the Tempeſt of Gods Wrath.

And as upon Jonahs being caſt into the Sea, the Sea ceaſed from its raging, cap. 1.15. and the Seamen were ſaved from drowning.

So upon Chriſts Death Gods Wrath is pacified, and Believers ſaved from the Wrath to come.

Jonah had ſore conflicts, and inward agonies of Spirit when he was under that ſhadow of death in the Whales Belly, cap. 2.

So had Chriſt when he cried, My God, my God, why haſt thou forſaken me! there were unutterable anguiſhes in his Soul, thoſe 〈 in non-Latin alphabet 〉 , unknown, unconceivable ſufferings in his Soul.

2. He was a Type of Chriſt in his Burial. For, look, as Jonah was buried in the Belly of the Whale three days and three nights: So was Chriſt in the Belly of the Earth the ſame ſpace, Matth. 12.40.

3. In his Reſurrection. For, look, as Jonah overcame all the dangers he was in, and came forth again alive out of the Whales Belly.

So did Chriſt out of the Grave within three days: he overcame greater Enemies, even the power of Satan, Death and Hell; and upon this ſang Praiſe to God, cap. 2.

So did Chriſt triumph; Oh Death, where is thy Sting? Oh Grave, where is thy Victory? Hoſ. 13.14. and Pſal. 22.22, 23, 25. and Pſal. 18.48, 49.

4. In his preaching after his Reſurrection. For, look, as Jonah after his Reſurrection preached Repentance to the Ninevites, and that with great ſucceſs and efficacy; for they did repent upon his preaching, the whole body of them with an outward Repentance; and many of them doubtleſs with a true and ſaving Repentance: and ſo were ſaved both from that preſent temporal Deſtruction, and from eternal Damnation: and Jonah did preach to the Iſraelites alſo, as well as to the Ninevites, 2 Kings 14.25. but which was firſt the Scripture doth not expreſs.

So Chriſt, when riſen from the dead, ſent his Spirit, and preached by his Spirit in his Apoſtles and Miniſters; and not only to the Jews, but to the Gentiles, ſuch as thoſe Ninevites, to the Converſion and Salvation of multitudes of them, as was foretold of him, Pſal. 22.22. and to the deeper Condemnation of Unbelievers, Matth 12.41. becauſe a greater than Jonas is here.

4. The fourth and laſt Conjunction that I ſhall ſpeak unto, of typical Perſons under the Law, is Zerubbabel and Jehoſhuah; of whom the one was the chief Magiſtrate, the other the chief Prieſt, and both of them Rebuilders of the Temple, and Reſtorers of the collapſed eſtate of the Church of God in thoſe times: in all which there was an eminent Praefiguration of Jeſus Chriſt.

But what of Chriſt was ſhadowed forth by theſe two?

For I ſhall put them both together, they being contemporaries, and joint inſtruments in the Work and Service of God in that Generation.

There were three things of Chriſt typed and ſhadowed forth by them.

1. Both his Offices of King and Prieſt. Zerubbabel was the Prince of the People of God in thoſe days, and the chief perſon of the Line of David. And Jehoſhuah was at the ſame time High Prieſt. And that there was ſomething of peculiar Glory in his Prieſthood, relating to Jeſus Chriſt our great High Prieſt, is not improbable. In Zach. 3. he is preſented in Viſion to the Prophet, as ſtanding before the Lord, and reſiſted by Satan, but Satan doth not prevail againſt him, ver. 1, 2. for he is clothed with change of Raiment, ver. 4 and hath a fair Mitre ſet on his head, ver. 5.

So Chriſt, though oppoſed and reſiſted by Satan, yet went through with his Work, and had bleſſed acceptance with God, and ſucceſs therein.

2. His building the Temple, the Church of God. For theſe two did build the Temple, Ezra, 4. conjunctly each of them in their ſeveral capacities, being ſtirred up to it by the Prophet Haggai, as you may ſee Hagg. 1.12, 14.

And it is ſaid of Zerubbabel, that as his Hands laid the Foundation of the Temple: ſo his Hands ſhould alſo finiſh it, Zach. 4.9. and the building of the Altar is aſcribed to them both conjunctly, Ezra 3.2.

So doth Chriſt ſpiritually, as the Apoſtle tells us in that very metaphor of building the Houſe of God, Heb. 3.3, 4.

3. His bringing back the Captivity of his People out of ſpiritual Bondage under Sin and Satan in their natural eſtate, and out of antichriſtian Bondage under Rome, which is myſtical Babylon.

Thus Zerubbabel and Jehoſhuah were the Conductors and Captains of the Salvation of that People from literal Babylon, Ezra 1.5, 8. and 2.2. and 5.14.

But there will be occaſion to ſpeak further to theſe things when we come to the real Types.

Beſides the perſonal Types that have been ſpoken to, there be divers others alſo that are noted by learned men; as of the firſt Claſſis before the Law: ſome have noted Abel the Proto-martyr, as alſo Seth, Methuſelah, and Lamech Noaks Father, and Heber the ſeventh from Enoch, as Enoch was the ſeventh from Adam. He was a pious man; in his Seed the primitive Language, and the true Religion and Church of God was preſerved, when the reſt of the world was loſt and fell into Idolatry: and from him the Church had their Denomination, Hebrews; as Chriſtians have from Jeſus Chriſt.

And it was propheſied, that Chittim ſhould afflict Heber, Numb. 24.24. Chittim is the Romans, Chriſt is the chiefeſt of Heber, whom Italy or Chittim afflicted, as in other reſpects; ſo chiefly at his death: for he was crucified under Tiberius the Roman Emperor.

Judah the Son of Jacob, to whom it was ſaid, Thy Fathers Sons ſhall bow down unto thee, Gen. 49.8.

Alſo Job in his Sufferings and Patience, both unparallel'd, and his prevailing Interceſſions for his offending Friends, are by ſome looked on as Types of Chriſt.

And as to the ſecond Claſſis, viz. thoſe under the Law, ſome have added Aaron the Prieſt of the Lord: but what might be ſaid of him, will come in when we come to handle the Office of the Prieſthood.

Alſo Gideon and Jephtah, Judges of Iſrael of old.

And Samuel the Prophet, who was a Judge alſo, and a Nazarite.

Hezekiah and Joſiah, thoſe great reforming Kings.

Eliakim, Iſai. 22.20. for the like phraſe which is there uſed, ver. 22. of Eliakim, is applyed to Chriſt, Iſai. 9.5. Revel. 3.7.

Some have ſet Cyrus alſo among the Types of Chriſt, the Founder of the Perſian Monarchy, who may be thought to have been a godly man, much good and no evil being recorded of him in the Scripture: and he did a very good work (and a great and glorious work it was) the breaking the Yoke of Babylon, and ſetting the Iſrael of God at liberty, and rebuilding the Temple; and indeed the Elogies and Expreſſions of the Prophet Iſaiah concerning him are very high and excellent, Iſai. cap. 45. beginning, and cap. 46.11.

Daniel alſo a perſon of extraordinary Eminency in his Generation.

I do not omit theſe Perſons, as concluding they had no typical relation to Jeſus Chriſt: For indeed I think divers of them had: But in ſome the Analogy is but weak and dark, and in ſome few particulars: and though in others it is more clear; yet it would have been too large to go thorough every perſon.

I have thought it ſufficient to my intended ſcope, to inſtance only in ſome of the cleareſt and moſt eminent, referring the reſt to your own Meditations in the Scripture, to obſerve and improve what you find written concerning them.

Ʋſe 1. See the Glory of Jeſus Chriſt the Antitype, in that ſo many excellent perſons do but weakly and imperfectly repreſent him: as if all the Candles in the world were put together, it would not equalize the Glory of the Sun: But how bright then is the Sun it ſelf, which ſhines brighter than all the Candles of the world; yea than all the Stars in the Firmament?

So here how glorious is the Meſſiah, of whom all theſe were but weak and dark Umbrages? He is indeed the chiefeſt of ten thouſands, Cant. 5.

Ʋſe 2. Look whatever Glory was in any of theſe Perſons by way of Prefiguration of Jeſus Chriſt: it is and ſhould be found in every Believer by way of Participation from Chriſt and Imitation of him.

Therefore in theſe Examples we ſee our own Duty; in their Attainments, we ſee what ſhould be our Endeavours: our Endeavours did I ſay? I may ſay alſo, through Grace, our Attainments. For tho it is true, we are not yet perfect; neither have we already attained; yet there is a time coming, when thou and I, if we be true Believers, ſhall be more holy than ever Elijah or Eliſha were in the days of their pilgrimage here below: when we ſhall ſerve God better than Zerubbabel and Jehoſhuah did, when they reſtored and rebuilt his Temple; namely, when we come to Heaven. Then there is not the leaſt Saint, but is more holy than ever the moſt eminent Saint was here upon Earth. For the beſt of them had a Body of Sin and Death in them: but in Heaven there ſhall be no Sin at all.

For as theſe eminent Perſons had a typical relation unto Chriſt: ſo every true Believer hath a myſtical Union and Communion with him: and by virtue thereof they do partake of his Spirit and Glory.

So that as we have here a motive unto what we ought to do: ſo we have alſo Encouragement and Comfort, as to what we ſhall attain.

We ſhall attain it then, when Jeſus Chriſt ſhall preſent all his Members to his Father blameleſs, and ſpotleſs, and faultleſs, Epheſ. 5.26, 27. Jude 24. before the preſence of his Glory with exceeding Joy.

—Who is the Type or Figure of him that was to come, Rom. 5.14. Sept. 26. 1667:

THe perſonal Types of Chriſt have been referred unto two ſorts. 1. Individual Perſons. 2. Religious Orders, or whole ranks and kinds of typical Perſons. The former have been ſpoken to, we ſhall now proceed to the latter, and ſo finiſh the Text.

The difference between individual Types, and religious Orders or kinds and ranks of typical Perſons lies chiefly in this, That no wicked man could be an individual Type of Chriſt; but he may be involved in a religious Order of Types: For the Order is holy, though the Man be wicked: And here it is not directly the Perſon but rather indeed the Order that is the Type, and the Perſon as involved and inveſted in ſuch an Order.

Queſt. What were theſe typical Orders and Ranks of Men?

Anſw. I ſhall inſtance only in theſe ſix.

1. That whole Nation and People of Iſrael. 2. The Firſt-born of that Nation. 3. Their Nazarites. 4. Their Prophets. 5. Their Prieſts. 6. Their Kings.

1. The whole Nation of the Jews; they were a typical People; their Church-ſtate being very ceremonial and peculiar to thoſe legal times; and therefore now ceaſed and aboliſhed: and did adumbrate and ſhadow forth two things.

1. Chriſt himſelf; hence Chriſt is called Iſrael, Iſai. 49.3. By Iſrael is meant Chriſt, and all the Faithful, as the Members of him their Head.

2. They were a Type of the Church of God under the New Teſtament. Hence the Church is called Iſrael, Gal. 6.16. and Rev. 7. The twelve Tribes of Iſrael are numbred up by Name to ſhew forth the Lords particular Care of every one of his People in particular. That place is not meant properly of old Iſrael, becauſe it relates to the times of the Antichriſtian Locuſts. Compare cap. 7. with cap. 9.4. the Analogy lies in this, That they were a peculiar people to the Lord, choſen and ſingled out by him from all the world:

So is Chriſt the Lords choſen. Behold my Servant whom I have choſen, mine elect in whom my Soul delighteth: So are all the Saints, 1 Pet. 2.9. A royal Nation, a peculiar People, gathered from among all Nations, Rev. 5.9. Hence the Enemies of Iſrael were typical Enemies; as Egypt and Babylon under the Old Teſtament, Types of Antichriſtian Enemies under the New: and the Providences of God towards that People of old, Types and Shadows of his intended future Diſpenſations towards his People under the New; as you will ſee further when we come to ſpeak of typical Providences.

2. The Firſt-born of that Nation were alſo a typical ſort of perſons: therefore Eſau in deſpiſing his Birthright deſpiſed a ſpiritual Priviledge; and therefore juſtly called a profane perſon, Heb. 12.16.

And they alſo typified Chriſt and the Church.

Chriſt: For he is the Firſt-born among many Brethren, Rom. 8.29.

The Church: And thence the ſame Name and Title is given to all the Saints, Heb. 12.23. The general Aſſembly and Church of the Firſt-born.

The Analogy appears chiefly in two things.

1. In regard of the Lords ſpecial Intereſt and Propriety in them. 2. In regard of their Preheminence and Dignity above others.

1. The Lords Propriety in them as his in a ſpecial and peculiar manner; The Firſt-born are mine. Becauſe he had redeemed them, when the Firſt-born of Egypt were deſtroyed, Exod. 13.2.

So Chriſt hath a ſpecial relation to God, as his firſt begotten, yea his only begotten Son; his Son by Nature, (we are Sons only by Adoption and Grace) Primogenitus ante quem nullus, & unigenitus poſt quem nullus— Joh. 1.14.

So the Saints: The Lord hath a ſpecial relation and propriety in them, all manner of ways; by Creation, by Redemption, by Regeneration, by his own choice of them, by their conſent and choice of him, &c.

2. In regard of their Dignity and Preheminence above others: The Firſt-born had many Priviledges above his Brethren; he was, as it were the ſecond Father of the Family:

So Chriſt, Iſai. 9.6. is called the everlaſting Father.

He had the Honour, and the Government; the Prieſthood was his, and a double portion of the Eſtate, Deut. 21.17.

The Firſt-born at firſt had the Prieſthood, Exod. 24.5. Young men ſacrificed— Afterward Levi was ſet apart inſtead of the Firſt-born, Numb. 8.

Therefore Reuben left the Government to Judah, the Prieſthood to Levi, the double Portion to Joſeph, who was divided into two Tribes Ephrahim and Manaſſeh:

So Chriſt has the Honour above all Creatures, Heb. 1.6. Let all the Angels of God worſhip him.

And the Saints which are the Lords Firſt-born in a ſecondary way, are honourable perſons, as being Members of Chriſt: they are precious in his ſight and honourable: therefore he ſays, I will give Nations and Princes for thy Life, Iſai. 43.3, 4.

3. Their Nazarites; the Inſtitution of their religious Order, with all the Rules and Obſervations belonging to it, you have in the 6th chapter of Numbers. It was an Order of much eſteem amongſt the People of God in thoſe times, and is reckoned as a great Honour and Glory to that People, Amos 2.11. I raiſed of your Sons for Prophets, and of your Young men for Nazarites. Her Nazarites, Lam. 4.7. were whiter than Snow.

There were two degrees of it; either for a certain time, or during a mans whole life.

Of Perſons that were Nazarites all their days, the Scripture giveth ſome very great and eminent inſtances; as Sampſon, Judg. 13.5. alſo Samuel the Prophet, 1 Sam. 1.11. alſo John the Baptiſt, Luke 1.15.

Of Perſons under the Vow of Nazariteſhip only for ſome certain time, we have inſtance in Paul the Apoſtle, Acts 18.18. and again Acts 21.23, 24.

How long they were to be under the Vow, the Scripture limits not. The Jewiſh Writers report, that one month was the ſhorteſt time in uſe amongſt them.

This Order ſhadowed forth ſundry things relating, 1. To Chriſt himſelf. 2. To the Members of Chriſt. 3. To the Benefits of Chriſt.

1. The Nazarites were Types of Chriſt himſelf; not that Chriſt himſelf was a Nazarite according to the Law, but only in the Spirit and Truth of this Type.

That he was not a Nazarite literally, is clear; becauſe he drank Wine, as at other times, ſo at his laſt Supper, which they might not do.

But in him this Type was fulfilled in two reſpects.

1. In regard of his uſual Name and Title, Jeſus of Nazareth, or Jeſus the Nazarite, Matth. 2. ult. Joh. 19.19.

Thus he was uſually called, which the Jews would never have done; but that by the Providence of God he had lived in that place. In which diſpoſal of Providence, altius fuit Dei Conſilium; as Calvin in Mat. 2. God had a further Deſign and Counſel than they were aware of, that from thence called him by that Name: Which, though it was given him upon another occaſion by the Jews, namely, from the place of his Reſidence; yet God in his infinite Wiſdom did ſo contrive and order it, that by this means he ſhould be commonly called by the Name of this religious Order. See Matth. 2. ult. where the Evangeliſt tells us, that by this means of Chriſts living in Nazareth, was fulfilled that which was ſpoken by the Prophets, namely, that he ſhould be called a Nazaren— By the Prophets is meant thoſe Prophets that wrote the Book of Judges; and the place intended, is Judges 13.5. as Calvin from Martin Bucer judgeth.

It is true indeed, the words there are ſpoken of Sampſon literally; but intended myſtically of the Meſſiah, of whom both Sampſon, and all the Nazarites were Types.

It is true, there is ſome literal difference between Zain and Tſade; and the Syriack Tranſlation (which yet is but a Tranſlation) renders Nazareth by Tſade Notſoreth, whereas the word Nazarite is 〈 in non-Latin alphabet 〉 with Zain. But that the Holy Ghoſt regarded ſuch a literal exactneſs is not probable.See Bucholcer Cbronol. p. 285. It may ſuffice that there is an alluſion and affinity in the ſound. And though Matthew uſeth the word Nazarene, as ſignifying one of the religious Order of the Nazarites; yet Pilate, Joh. 19.19. uſeth the ſame word of him, never dreaming of any thing more, than the place where Chriſt had dwelt. Some indeed have thought that this paſſage in Matth. 2.23. refers to Iſai. 11.1. where Chriſt is called Netſor, the Branch, a flouriſhing Branch. But we do not find that flouriſhing Branches are called Nazarites in the Scripture: ſo Calvin in Matth. 2. ult.

2. In regard of his peculiar Holineſs and Separation unto God, They were ceremonially holy; but he was holy indeed, and after an higher and infinitely more excellent and glorious manner. He is called that holy thing that ſhall be born of thee, Luk. 1.35. and Dan 9.24. the moſt holy, or the Holy of holies.

2. The Nazarites were Types of all the Saints and Members of Chriſt. All Believers, who are an holy people, are ſpiritual Nazarites ſeparated unto God; I ſay, all Believers whether male or female. For there were Women Nazarites as well as Men, Num. 6.2. when either Man or Woman ſhall ſeparate themſelves to vow a Vow of a Nazarite. For in Chriſt Jeſus there is neither male nor female, Gal. 3.28.

3. There was in this Order a Ceremonial ſhadow and adumbration of the Benefits of Chriſt which Believers do receive from him; and they are chiefly two; Sanctification and Juſtification.

1. Sanctification. This was ſhadowed out in this, that the Nazarites were perſons ſeparated and devoted unto God in a ſpecial manner by a Vow, Numb. 6.6. As alſo in the particular Rules and Ceremonies belonging to this Order, which were three.

1. Not to drink Wine, Numb. 6.3, 4. So Sampſon.

This was to teach them Temperance and Mortification of fleſhly Luſts, which Wine often provokes men to, and takes away their hearts from that which is good, Hoſ. 4.11. and cauſes them to err and ſtumble, Iſai. 28.7.

Moreover this Ceremony taught them, inſtead of Wine, to be filled with the Spirit, Epheſ. 5.18. and inebriated as it were with the Joys thereof in the ſenſe of Gods Love, which is better than Wine, Cant. 1.4.

2. Not to cut their Hair, ver. 5.

This is thought to be appointed (as many other ceremonial Laws were) in oppoſition to the heatheniſh Idolatry of thoſe times; and to ſignifie the keeping himſelf from all uncleanneſs and impurity. For when the Nazarite was purged and cleanſed from impurity, his Hair was ſhaved off, ver. 9. and ſo the Leper, Lev. 14.8, 9. therefore to keep it from ſhaving ſeemeth to ſignifie the keeping themſelves from uncleanneſs: ſo ſome expound it.

It ſhadowed forth alſo the growth of the Graces of Gods Spirit in them, as in Sampſon, who with the loſs of his Hair, loſt the Power of God: and as his Hair grew again, ſo his Strength in God renewed, Judg. 13 25— and 16. This Strength came not by the growth of the Hair, otherwiſe than as an outward Sign appointed unto them of God, who ſanctifieth to his people what outward Signs himſelf pleaſeth, to ſignifie and convey Grace; as he ſanctified the Waters of Jordan to waſh away Naamans Leproſie, Ainſworth on Numb. 6.5. which of themſelves had no ſuch efficacy, 2 Kings 5.14.

3. Not to defile themſelves by the dead, ver. 6, 7, 8.

This refraining from the dead, in whom the Image as it were of Gods Curſe for Sin was to be ſeen. For the Wages of Sin is Death, Ainſworth in loc. Rom. 6.23. figured out abſtaining from ſinful and dead Works, and from ſuch as live in them, who are dead whilſt they live, 1 Tim. 5.6.

It ſhewed their Conſtancy in the Rules of their Profeſſion, and their Magnanimity in the loſs of deareſt Comforts.

2. Juſtification by Chriſt alone was ſhadowed forth in two Rules or Obſervations belonging to this Order.

1. That legal ſtrictneſs and ſeverity of Purification in caſe of accidental Defilement, ver. 9, 10, 11, 12. If a Nazarite chance to be defiled, he is to begin again upon a new ſcore. This ſhews the abſolute Purity and Perfection of the Law of God, which will not admit the leaſt error or failing; but whoſoever continueth not in all things, is curſed and condemned by it, Deut. 27.26. Gal. 3.10. If a man keep the whole Law, and fail but in one point, he is guilty of all, James 2.10. and ſo needs Chriſt and his Blood to make atonement even for the leaſt Sins, and thoſe which are in ſome ſort involuntary, as the original corruption of Nature is, and many actual Sins of meer infirmity and frailty.

2. Sacrifices of Atonement, even when they had fulfilled their Vow, ver. 13— to 21.

It taught the ſecret and unſeen Guiltineſs, which cleaveth to the moſt holy men in their beſt and moſt perfect works, which, without atonement by the Blood of Chriſt,Ainſworth in loc. cannot be pure and pleaſing in the ſight of God. For though a man know nothing by himſelf; yet is he not thereby juſtified, 1 Cor. 4.4.

When we have kept our Vows, and done our Duty; yet we need Atonement and Pardon.

4. A fourth religious Order amongſt them of old, was their Prophets. Theſe alſo were Types of Chriſt and Chriſtians.

Of Chriſt; For as they taught the will of God: ſo doth Chriſt. For he is the great Prophet, Deut 18.15. Acts 3.22. Joh. 1.18. no man knows the Father, but he to whom the Son revealeth him, Matth 11.27.

But though there be a reſemblance and analogy; yet there is alſo a great diſparity in this Type. For all the Types (as hath been often obſerved) fell ſhort of the Antitype in Glory; and ſo in this; for none teacheth like him, Job 36.22. in regard of the Authority and Efficacy of his teaching.

1. The Authority; For the Prophets ſpeak in the Lords Name; Thus ſaith the Lord: but Chriſt in his own Name, and the Fathers; as a Son over his own Houſe, Heb. 3.6.

2. The Efficacy. All the Prophets could not reach the Heart: but Chriſt, he teacheth inwardly, and effectually: for he ſends his Spirit to bring the Truths to remembrance with power and efficacy, Joh. 14.26.

And as their Prophets were Types of Chriſt: ſo likewiſe of all Believers; for they are ſpiritually Prophets, 1 Joh. 2.27. 1 Cor. 2.15. the ſpiritual man judgeth all things. They are ſaid to propheſie as the Lords Witneſſes. Rev. 11.

5. A fifth religious Order in thoſe legal times was that of Prieſthood. Their Prieſts, and eſpecially their High Prieſts were Types of Chriſt and Chriſtians: Therefore Chriſt is ſo often called a Prieſt, and the High Prieſt, Heb. 3.1. of our Profeſſion.

The Analogy between Chriſt and them appears chiefly in two things.

1. That as they offered Sacrifice, and by Sacrifice made atonement: ſo Chriſt, Epheſ. 5.2. gave himſelf for us, an Offering and a Sacrifice to God for a ſweet ſmelling favour.

2. There was in them the ſhadow (though but the ſhadow) of an everlaſting Prieſthood; becauſe the Office was ſettled in the Houſe and Family of Aaron: and ſo though the perſons died; yet the Office was never vacant: for the Son ſucceeded the Father, and was ſometimes inveſted during the Fathers life, as Eleazer, Numb. 20.26.

And though Melchizedeks Prieſthood was of an higher Order, and more illuſtrious than that of Aaron, as the Apoſtle ſhews, Heb. 7. yet in this alſo there was but a ſhadow of Eternity, as hath been formerly ſhewed.

But Chriſt is indeed a Prieſt for ever: he is often ſo called in the Epiſtle to the Hebrews. He was made a Prieſt not after the Law of a carnal Commandment, but after the Power of everlaſting life, Heb. 7.

The Diſparity between Chriſt and theſe typical Prieſts was manifold. I ſhall inſtance in a few particulars.

1. Theirs was but the ſhadow: Chriſt the true Sacrifice, and true Reconciliation with God.

2. They offered Sacrifice firſt for their own Sins: but Chriſt had no Sins of his own, to offer for, and to make ſatisfaction for, Heb. 7.27.

3. All thoſe Prieſts of old, even Melchizedek himſelf, they were but Prieſts; they were not both Prieſt, Altar and Sacrifice.

But Chriſt is all three.

He is Prieſt as God-man.

He is the Altar in regard of his Divine nature: for this is that that ſanctifies the Gift, and makes the Sacrifice ſo infinitely efficacious and meritorious.

And Chriſt himſelf is alſo the Sacrifice in regard of his Humane nature: His Humane nature ſuffered death, and ſo was offered up as a Sacrifice unto God for us.

Thus in all things Chriſt hath the Preheminence.

I might alſo ſhew, how all the Saints are Prieſts. He hath made us Kings and Prieſts unto our God, Revel. 1.

But there will be occaſion to ſpeak further of the Prieſthood when we come to the Temple, and the Temple Miniſtry.

6. A ſixth religious Order was their Kings of the Houſe of David.

It is true, Magiſtracy is a civil Ordinance belonging to the ſecond Table: But yet, as God was pleaſed to annex a typical reſpect unto the Sabbath, which is in it ſelf a moral Duty: and unto Adams Marriage with Eve, which was a civil Relation: ſo he did unto Magiſtracy or Kingſhip, as ſtated and ſettled amongſt that people.

Hence as in the buſineſs of Marriage, and of the Sabbath, the things themſelves are not aboliſhed, but only the typical reſpects are taken off: ſo here Kingſhip as amongſt them was both a civil and a religious Order. Non dubium eſt, quin caeleſtis pater in Davide ejuſque poſteris conſpici voluerit vivam Chriſti Imaginem, Calvin. Inſtitut. l. 2. cap. 6. ſect. 2. & cap. 7. ſect. 2. See the Analogy in three things.

1. In their Inauguration; they were anointed with holy Oil, Pſal. 89.20. with mine holy Oil have I anointed him. This typified the Gifts and Graces of the Spirit; the Spirit of Government, Acts 10.38. how God anointed Jeſus of Nazareth with the Holy Ghoſt, which Chriſt received above his Fellows. Pſal. 45.7. not by meaſure, but above meaſure, Joh. 3.34.

2. The Lord ſettled the Kingdom by an everlaſting Covenant in a perpetual Series and Succeſſion of perſons in the Houſe of David:

So with Chriſt, he hath made an everlaſting Covenant, that his Kingdom ſhall endure for ever, Iſai. 9.7— of the increaſe of his Government and Peace, there ſhall be no end.

3. The moral work and duty of their Office had alſo a typical uſe, to ſhadow forth what Chriſt doth ſpiritually in and for his Church.

1. They made Laws for the people of Iſrael; though they did it ſtill in ſubordination to, and purſuance of the Laws of God, as all Magiſtrates ought to do, not in oppoſition to them:

So Chriſt is the Law-giver of his Church, Iſai. 33.22. the Lord is our Judge, our King, our Law-giver.

2. They ſubdued the Enemies of Iſrael: ſo did David the Philiſtines, the Moabites, &c.

So doth Chriſt ſubdue and tread down the Churches Enemies.

3. It was their work to execute Vengeance upon Rebels; as Solomon, the peaceful King, did on Joab, Adonijah, Shimei.

So doth Chriſt, the Prince of Peace, on Unbelievers and Hypocrites in the Church. This King will ſay, Bring forth theſe mine Enemies, and ſlay them before my face.

Yet there was a great Diſparity between Chriſt and thoſe Kings. His Kingdom is ſpiritual, his Government infinitely better than theirs was, 2 Sam. 23.4, 5. ſome underſtand and render to this purpoſe,See ths Belgick Annotations. There ſhall be a Ruler over men, a righteous one, ruling in the Fear of God— Although as yet he make him not to ſpring up.

From the whole,

Ʋſe 1. See the Unwarrantableneſs of reviving religious Orders under the New Teſtament.

It falls heavy upon the Papiſts, who have their religious (as they call them, but indeed ſuperſtitious) Orders. Their Monks, Nuns, Fryiars, &c. for which they pretend the Jewiſh Order of Nazarites.

But this was a Type: and therefore to revive it, is inconſiſtent with the truth of the Goſpel; it is as if they ſhould ſay, there is a Meſſiah yet to come, who will be juſt like a Monk or a Friar; but what horrible Blaſphemy is this!

Beſides there was a Command, an Inſtitution from God for the Order of Nazarites; but there is not ſo for Popiſh Orders.

And, which is obſervable in all the Rules and Ceremonies, and Burdens of thoſe legal times, the Lord never reſtrained Marriage from any; but all ſorts, Prieſts, Prophets, Nazarites were wont to marry, which the Popiſh Orders vow againſt, which the Apoſtle deſervedly calls a Doctrine of Devils, 1 Tim. 4.1, 2, 3.

Obj. But ſome of theſe Orders are not ceaſed: For there be Firſt-born in every Nation, and Magiſtracy or Civil Government.

Anſw. It's true: But therefore ſome of theſe Orders were of a mixt nature; there was ſomething moral, and ſomething ceremonial in them, as was ſhewed before in Davids Kingdom: that which is moral remains, that which is ceremonial is done away: But there were other religious Orders that were wholly ceremonial, and theſe are wholly aboliſhed.

Of this ſort was Nazariteſhip and the Prieſthood. Theſe were Orders meerly religious, and ſo are ceaſed, and vaniſhed away with the legal Religion of thoſe times. But the Popiſh Orders of Monkery and Nunnery, &c. are an apiſh and wicked imitation of that old legal Nazaritiſm.

Ʋſe 2. See the Glory of the Antitype in whom all theſe meet in one; all the individual perſonal Types before mentioned, and all theſe religious Orders now opened. He is the true Iſrael, and the Firſt-born, he is the true Nazarite; he is our Prophet, Prieſt, and King. They were but Stars that ſhone in the night, he is the Sun of Righteouſneſs.

Ʋſe. 3. See our own Dignity and Duty; for all the Members of Chriſt do in their meaſure partake of the Glory of him their Head: Therefore walk as becomes the Iſrael of God, as his Firſt-born; do not, with profane Eſau, ſell your Birthright for a Meſs of Pottage, Heb. 12.16.

You are Nazarites ſeparated unto God: therefore be ye not conformed to the world, Rom. 12.1, 2.

You are the Lords Witneſſes and Prophets: therefore bear your Teſtimony to him, and to his Truths and Ways, though thou propheſie in Sackcloth.

You are alſo Prieſts unto God, not to make atonement, (that Chriſt hath done); but as he hath offered the Sacrifice of Atonement: ſo you ſhould offer the Sacrifices of Praiſe and Thankſgiving to his Name.

And finally, remember you are Kings; for he hath made us Kings unto our God, Revel. 1. Therefore walk and act as Kings, to rule over your own Luſts, and not be underlings to them.

It was Davids Prayer, Pſal. 51.12. Ʋphold me with thy free Spirit, that is, thy Kingly, thy Royal Spirit, as ſome explain it.

And if you reign with him as Kings in Grace here, you ſhall reign with him in Glory for ever.

1 Cor. 10.11. Octob. 3. 1667. Sept. 26. 1668.

〈 in non-Latin alphabet 〉 , Now all theſe things happened unto them for Types, and they are written for our Admonition, &c.

THE Types (Beloved) have been diſtinguiſhed into two ſorts, perſonal and real, typical perſons and typical things. This is the firſt and higheſt diſtribution of them: the perſonal Types have been run thorough. We are now to proceed (the Lord aſſiſting) to the real Types; and theſe may be ſubdivided into two ſorts, occaſional and perpetual; for ſome Types were tranſient, and ſome permanent: Some were extraordinary and occaſional; as Manna, and the Brazen Serpent, &c. ſome were perpetual, viz. the whole ceremonial Law, the Ordinances whereof are frequently called everlaſting Statutes: ſo that this Diſtinction is founded both in the nature of the things, and in the Scripture expreſſions about it. We ſhall clear it further, when we come to the ſecond part of the Diſtribution.

Concerning the former ſort, viz. extraordinary and occaſional Types, this Text ſpeaks, and gives you this Doctrine;

That there were divers extraordinary Providences of God towards his people of old, which were intended by him to be Types of Goſpel-myſteries, and Inſtructions to us in Goſpel-times.

The Text is plain, and the word in the original is Types, as your Margent reads; Now all theſe things happened unto them for Types, 〈 in non-Latin alphabet 〉 and before, in ver. 6. 〈 in non-Latin alphabet 〉 and he had before mentioned the Cloud, and the Rock that followed them, their paſſing through the red Sea; with other famous Diſpenſations towards Gods people of old. There were not only typical perſons, but typical Providences.

For the right underſtanding of this Doctrine, to prevent miſtakes; take theſe two Propoſitions by way of Caution.

Caut. 1. That there is an hiſtorical Verity in all thoſe typical Hiſtories of the Old Teſtament. They are not bare Allegories, or parabolical Poems, ſuch as is the Song of Solomon, or Jothams Parable, Judg. 9.7. or Nathans Parable to David, 2 Sam. 12. but they are a true Narration of things really exiſtent and acted in the world, and are literally and hiſtorically to be underſtood.

If it be ſaid, that in ſome of thoſe tranſactions, as for inſtance, their Deliverance out of Egypt, and travelling through the Wilderneſs to Canaan, the whole frame of the Hiſtory all along is ſo ſuitable to expreſs ſpiritual Redemption, as one would think it was an Allegory deviſed on purpoſe for that end.

The Anſwer is, that God had the ordering of his World in his own hands; and therefore could make it ſuit all his ends at once, ſo as the ſame thing might be both an Hiſtory of temporal Redemption; and yet withal and Allegory of ſpiritual Redemption alſo.

Neither indeed is it neceſſary to the nature of an Allegory that it be always Res ſicta: God, who is the Author of all the Arts (for all the true Rules of them are Beams and Rays of his glorious Wiſdom) he hath ſet no ſuch Rule in the Art of Rhetorick, and if any Rhetoricians have done it, it is a miſtake: For Abraham and Sarah, and Iſaac, and Hagar and Iſhmael is a real Hiſtory; yet the Apoſtle affirmeth that it is an Allegory, Gal. 4. The turning of all ſuch allegorical and typical Hiſtories and Providences into meer Romances and Fictions, is not unlike the Tranſubſtantiation of the Sacramental Elements; as if things could not be real and yet typical too. You will find many Treaſures of divine Wiſdom and Goſpel-light in the Scriptures, by attending this Rule of underſtanding, and of accommodating typical Scriptures both to Type and Antitype, not excluding either, they being really meant of both, and moſt fully of Chriſt the Antitype, who is the ſcope and centre of all the Counſels and Diſpoſitions of God.

Caut. 2. That the Lord in theſe occaſional and extraordinary Diſpenſations whereof we ſpeak, did aim at ſundry ends, and intended them to be for ſeveral uſes, namely, to be not only Types, but other ways alſo to be inſtructive and uſeful: and herein his infinite Wiſdom appears the more, in cauſing ſo many ends to meet at once: and indeed ſo it is in all the reſt of his Diſpenſations towards his people, and in the world: and ſo in the Ordinances we have at this day, they do not ſerve for one uſe only.

Queſt. But what are theſe ends?

Anſw. Not to inſiſt upon the general Ends of all the Types; in this ſort we are now upon, viz. tranſient and occaſional Types, there were three great Ends.

1. For their outward and temporal good; they had by theſe things outward ſupply and deliverance: ſo the paſſing through the red Sea, the Manna, the Water out of the Rock were outward Mercies: ſo the Brazen Serpent gave outward and bodily Healing to them, beſide that ſpiritual and ſacramental uſe it had to adumbrate Jeſus Chriſt.

2. They were Inſtructions in moral Duties, as indeed all Providences are: the Lords giving them Water out of the Rock, and Bread from Heaven, were inſtructing Providences to depend upon God in ſtraits, and to truſt in him at all times.

3. The third End was the typical Adumbration of Chriſt and Goſpel-myſteries, beſides all other ends and uſes of them; beſides outward and temporal good and moral Inſtruction; they did, by the poſitive Intention of the Spirit of God, point at Chriſt, and lead to him. For this the Text is expreſs, all theſe things happened unto them in Types, and ver. 4. that Rock was Chriſt.

Queſt. How may we judge what providential Diſpenſations had ſuch a typical reſpect and uſe?

Anſw. This hath been formerly partly ſpoken to, and this Rule was given, that it is not ſafe for men to form Allegories out of their own Fancies, unleſs it be ſome way hinted in the Scripture, unleſs it be either expreſſed, or may be gathered from thence by clear conſequence; as when by comparing the Scriptures, a manifeſt analogy doth appear as clear as the Sun at noon day. But for men to ſet their Fancies a work to extract Allegories out of every Scripture hiſtory, as the Popiſh Interpreters uſe to do, is not ſafe nor becoming a judicious Interpreter.

Luth. in Gen. 3. fol. 57. Luther called ſuch Allegories Spumam Scripturae, they beat the Scriptures into Froth by allegorizing all things. Allegorias eſſe vanas ſpeculationes, & tanquam ſpumam ſacrae Scripturae. And fol. 57, 58. Hoc monuiſſe ſit ſatis, ut qui Allegoriis uti vellent iis utantur quas indicarunt Apoſtoli, & quae habent fundamentum certum in ipſa litera ſeu hiſtoria alioqui fiet ut aedificemus ſuper fundamentum paleam & ſtipulas non aurum. Paraeus Protogom. in Gen. & in Gal. 4.24. Parce admodum Spiritus ſanctus 〈 in non-Latin alphabet 〉 the Holy Ghoſt is ſparing in the buſineſs of Allegories. He doth not allegorize every Providence, but ſome he doth.

And ſo theſe Providences were alſo Ordinances: God was pleaſed to ſuperinduce the nature of an Ordinance upon them.

Queſt. What were thoſe typical Providences, which we call occaſional and extraordinary Types?

Anſw. They may be referred and diſtributed into 2 ſorts, things and actions. A diſtribution that ſome have made uſe of in this Subject, who have not well known where to place it; but this I take to be the proper place of it: It is indeed theſe occaſional Types that are beſt diſtributed into things and actions.

1. As to occaſional typical things, we may inſtance in ſeven particulars, and I ſhall ſet them down before you according to the order of time wherein the Lord gave them.

1. Jacobs Ladder. 2. Moſes his burning Buſh. 3. The Pillar of Cloud and Fire. 4. Manna, or the Bread that came from Heaven. 5. The Rock that followed them, and Water out of the Rock. 6. The The Brazen Serpent. And 7. Some have added alſo thoſe healing Waters of the Pool of Betheſda. Theſe were typical things.

Occaſional typical actions are ſuch, as their coming out of Egypt, paſſing through the red Sea, &c. of which afterward.

We are to ſpeak to theſe occaſional typical things, ſome whereof were given to particular perſons, as that viſional Ladder to Jacob; the burning Buſh was ſhewed to Moſes— others of them were given to the whole people of Iſrael, as the Pillar of Cloud and Fire, and all the reſt that were enumerated.

1. Jacobs Ladder, which he ſaw at Bethel. This was but an occaſional Type, it was no permanent thing. The Hiſtory of it is in Gen. 28.12-16.

That it had a typical reſpect, our Saviour himſelf ſeems to inſinuate, Joh. 1. ult.

It repreſented Chriſt as the means of Intercourſe between God and Man.

Yet it was not to ſpeak properly a Type, but rather a typical Viſion, being not a thing actually exiſtent, but only in a Viſion of the night: however becauſe divers that have ſpoke upon the Types have made mention of it, I ſhall alſo ſpeak a word to it.

Yet even this circumſtance ſome have thought of a typical accommodation for it thus. That as Jacob ſaw this Ladder but in a Viſion: ſo we ſee Chriſt here but in a Glaſs darkly, 1 Cor. 13.12. till the day-light of Glory in Heaven dawn upon us; but then face to face.

But I ſhall draw the Parallel only in theſe five things.

1. Here was ſome dark ſhadow of the Perſon, Natures and Office of Chriſt, thus; In that this Ladder the foot of it ſtood upon the Earth, and the top of it reached up to Heaven, whereby Heaven and Earth did meet as it were:

So Chriſt in regard of his human Nature toucheth the Earth; yet in regard of his Deity, he is the God of Heaven.

And as in this Ladder, the top and the foot of it made but one Ladder.

So both the Natures of Chriſt are but one Perſon; and by this Union of his two Natures he brings Heaven and Earth together, unites God and Man, which was the great work for which he came into the world.

2. This viſional Ladder ſhews the way to Heaven.

There is no aſcending to Heaven, but by the ſpiritual Ladder Jeſus Chriſt, no Salvation but by Chriſt, no comfortable Intercourſe and Communion between God and us, but only in and through him.

Men cannot climb to Heaven by their own Works and Merits: though they ſhould heap Mountain to Mountain of Duties one upon another; yet they would fall ſhort. Neither is there Salvation in any other; for there is no other Name under Heaven given amongst men whereby we muſt be ſaved, Acts 4.12.

3. We have in this typical Ladder an expreſs Figure of the Miniſtration of Angels through Jeſus Chriſt unto the Saints, which is a Fruit of that great priviledge of Adoption: For they aſcended and deſcended in the Viſion by this Ladder.

To wicked men the Angels are Enemies (as if the King frown upon a man, all the Court does ſo too) and fight againſt them, as they did againſt Senacheribs Army, when they ſlew an hundred eighty five thouſand in one night, 2 King. 19.35 — ſo Pſal. 35.5, 6. Let them be as Chaff before the Wind, and let the Angel of the Lord chaſe them; let their way be dark and ſlippery, and let the Angel of the Lord perſecute them. The bleſſed Angels are ever chaſing and perſecuting Reprobates and wicked men.

But through Chriſt they miniſter unto us for our good, Zach. 1.9. they appeared behind him, and ver. 10. theſe are they whom the Lord hath ſent forth, and ver. 11. they give up their account t • him.

4. Jacob ſees God at the top of the Ladder, renewing his Covenant with him, ver. 13.

So it is through Chriſt that God enters into Covenant and renews his Covenant with us; through Chriſt the Promiſes are Yea and Amen, 2 Cor. 1 20. God could never have ſpoken words of peace to Sinners, but by the Mediation of Jeſus Chriſt.

5. Where was this Ladder ſeen? At Bethel, which ſignifies the Houſe of God, ver. 19. he called the name of the place Bethel.

So Chriſt is ſeen in the Church, Epheſ. 3.10. and through the Church made known to Principalities and Powers, &c. If you would have a Viſion of Chriſt, go to Bethel, into the Churches of his Saints and People, Cant. 1.8. if thou know not, go thy way forth by the footſteps of the Flock. There be ſeveral ſteps of this Ladder; ſome apply it thus, Several degrees of Grace; as many Rounds of the Ladder, ſo many Graces: The loweſt Round is poverty of Spirit, the higheſt is Perfection.

Thus you ſee how Jacobs Ladder repreſented and ſhadowed forth ſomething of Chriſt, and of the Goſpel, to him and us; and ſo much for this ſpiritual Ladder which Jacob ſaw.

2. A ſecond typical thing in thoſe typical days was the burning Buſh which the Lord ſhewed to Moſes, Exod. 3. in the ten firſt verſes: a very memorable Diſpenſation; therefore largely repeated by Stephen, Acts 7, 30. to 35.

The Buſh burnt, and was not conſumed.

A moſt lively Emblem of the Churches ſubſiſting in the Fire of Perſecution through the preſence and good will of him that dwelt in the burning Buſh. That is the Inſtruction we ſhould learn out of it. As Iſrael in the Iron Furnace in Egypt: for it related both ways, both to ſhew the ſtate of Iſrael in Egypt, and of the Church of God on earth afterwards.

So the three Children, Dan. 3. in the fiery Furnace were not conſumed, no nor hurt by the Fire.

So in the times of Antichriſt, Rev. 11.3: the Lord hath his Witneſſes propheſying all the thouſand two hundred and threeſcore days: God hath his two Witneſſes all the while, though they propheſie in Sackcloth; yet propheſie they do, and bear witneſs to him: The Lord doth not leave himſelf without Witneſs when his Church and Intereſt is in the loweſt and moſt aflicted condition: and indeed all along under the New Teſtament this Buſh hath been burning in ſeveral Fires, and yet not conſumed.

There was firſt the fire of Pagan Perſecution during the three firſt Centuries.

Then the fire of Arrianiſm, and Contention in the Church, &c. ſet forth under that prophetical repreſentation of Fire in the firſt and ſecond Trumpets, Rev. 8.7, 8.

Then the fire of Antichriſtian Perſecution a thouſand two hundred and threeſcore days.

And then laſtly the Perſecution of three days and an half in the laſt part of his Reign.

But yet ſtill the burning Buſh is not conſumed: the Church of God ſubſiſts, and lives, and outlives all oppoſition, it cannot, it ſhall not be conſumed.

They have power over the Fire, Rev. 14.18. It is underſtood by ſome Interpreters not unfitly concerning the Martyrs that ſuffered by Fire, but were not overcome by it; their Faith and Patience was not overcome, but did triumph and conquer through Jeſus Chriſt: and all this through the Preſence of God with them. For he that dwelt in the burning Buſh, dwells in the midſt of his Church, Deut. 33.16. Acts 7.35. The Son of God was in the Furnace. Dan. 3.25. And under the New Teſtament he walketh in the midſt of the ſeven Golden Candleſticks, Rev. 2.1 — He hath promiſed, Iſai. 43.2. when thou walkeſt through the Fire, thou ſhalt not be burnt, neither ſhall the Flame kindle upon thee.

Theſe two typical things were preſented to particular perſons, namely, the myſtical Ladder to Jacob, and the burning Buſh to Moſes.

The other five were more publick to the whole people of Iſrael, namely, the Pillar of Cloud and Fire, the Manna, the Rock and Water out of it, the Brazen Serpent, and the Pool of Betheſda.

1. The Pillar of Cloud and Fire, Exod. 13.21, 22.

As to the nature of it, it ſeems to have been not unlike thoſe things which are called in Scripture Pillars of Smoke, Joel 2.30. which the Apoſtle renders Vapour of Smoke, Acts 2.19. which the Lord did now create, and in a miraculous way, and by the Miniſtration of his Angels, who are the Inſtruments of his Providence, and Miniſters to his Church; did carry it, and move it to and fro from place to place.

It is called a Cloud, becauſe it had ſomething of that appearance; but it was not an ordinary and natural, but a ſupernatural and miraculous Cloud; and differed from other ordinary Clouds in many reſpects.

It was of ſuch an height and bigneſs as was and might be ſeen by all the Houſe of Iſrael, Exod. ult. ult. other Clouds are ſoon diſperſed and diſſipated: But this remained firm for the ſpace of forty years together, till they came into the Land of Canaan; the lower part of it reſted upon the Tabernacle, after that the Tabernacle was erected, and from thence it aſcended and went up like a Pillar of Smoke, as we read of Pillars of Smoke, Judg. 20.40. Cant. 3.6. it was one and the ſame ſubſtance, which was a Cloud by day, and Fire by night.

It was not real natural Fire; therefore called the appearance of Fire, Numb. 9.16. It was not Ignis urens, but only Ignis lucens; it was no burning, but only ſhining Fire: For it ſate upon the Tabernacle, which was made of boards and other combuſtible matter. It kept its form, and was not moved by the Wind or by any other ordinary and common Cauſe, but by the Lord himſelf: and it moved and walked no faſter than the whole Camp could follow.

Out of this Cloud the Lord ſpake and delivered his Oracles to Moſes. And there the Glory of the Lord appeared to the people, Exod. 16.10. and 33.9. and 34.5. Levit. 16.2. Pſal. 99.7. Numb. 11.25. and 12.5. Deut. 31.15.

Thus for the Hiſtory of it.

Now that there was a Myſtery in this Pillar of Cloud and Fire, is clear from Iſai. 4.5, 6. for there never was a literal Cloud and Fire upon Mount Sion.

This fiery Pillar did ceaſe when they were entred into Canaan: Iſaiah therefore intends a ſpiritual thing under thoſe expreſſions.

So it is here mentioned by the Apoſtle in the Context as repreſenting a Goſpel-myſtery; They were all baptized unto Moſes in the Cloud, 1 Cor. 10. ver. 2.

It ſignified and ſhadowed forth, 1. Something of Chriſt himſelf. 2. The Benefits of Chriſt. 3. The Ordinances of Chriſt.

1. Chriſt himſelf; ſome have noted a ſhadow both of his Deity and Humanity. There was a fiery Brightneſs in the Cloud, which yet was but a dark ſhadow of the Glory of his Deity, which was often in Viſions ſo repreſented: But his divine Nature was veiled and overclouded by his humane; as in this ſhadow there was a Pillar of Cloud as well as Fire. In Revel. 10.1. Chriſt is repreſented as clothed with a Cloud, and his Feet as Pillars of Fire. Expreſſions notably anſwering this antient Type and Shadow.

2. It holds forth ſomething of the Benefits of Chriſt. What Benefits had they from this Pillar of Fire and Cloud?

They had three.

1. Light and Direction. 2. Defence and Protection. 3. Ornament and Glory. All which we have in an higher manner in Chriſt by the Goſpel.

1. Light and Direction in the way that they ſhould go in thoſe Arabian Deſarts, where no man dwelt, and which no man paſſed thorough; where there was neither Path nor Guide: But they had the Lord himſelf to guide them. So it is ſaid of this Cloud in Exod. 13.21. where it is firſt mentioned, that it was to lead them the way by day, and by night to give them Light; and more fully and with much emphaſis, Numb. 9.17, 18. and to the end of the Chapter.

So doth Chriſt direct and conduct his people in their travels through the Wilderneſs of this world to Heaven, the true Canaan: He is the true Light, Joh. 1.9. who coming into the world, enlighteneth every one that is enlightned. For ſo that place may be fitly rendred, He is the way the truth and the life, Joh. 14.6.

There is a directing Light: they are under the everlaſting conduct of his Word and Spirit. He doth not leave his people in the dark, as to things abſolutely neceſſary for their Communion with him here in this world, and for their Salvation with him in the world to come: we muſt follow Chriſt as they followed the Cloud.

2. A ſecond Benefit they had by this Cloud was Safety and Protection, both from the heat and ſcorchings of the Sun in thoſe burning Sands and Deſarts of Arabia: For the Cloud covered and overſhadowed them; therefore it is ſaid of it, Pſal. 105.39. he ſpread the Cloud for a Covering: And likewiſe from their Egyptian Perſecutors and Enemies: For the Cloud went behind them when their Safety ſo required, Exod. 14.19, 20. as if the Lord ſhould ſay, You ſhall not hurt them, till you have ſtricken thorough me firſt.

Yea the very ſame Diſpenſations which are directing and protecting to his people, are dark and deſtructive to his Enemies: as here, the ſame Cloud was light to the Iſraelites, but darkneſs to the Egyptians. Ʋpon all the Glory ſhall be a Defence and a Covert from the Storm, Iſai. 4.2 laſt. There is a protecting preſence of God in his Church; we do experience the truth of this at this day in all our ſolemn Aſſemblies, there is a wonderful protecting Providence over us.

Every Church of Saints is a ſpiritual Army of Jeſus Chriſt, and theſe Armies are terrible, Cantcles 6.10. glorious as the Sun, terrible as an Army with Banners. It is a terrible thing to offend or trouble them: a man had better fight againſt all the power the great Turk can raiſe, than oppoſe or offend one Church of Chriſt, and there were more hope of Succeſs. For the Lord himſelf is a Wall of Fire round about them, Zach. 2.5. as well as the Glory in the midſt of them. Therefore it is written, Iſai. 54.17. no Weapon that is formed againſt thee ſhall proſper, and every tongue that ſhall riſe againſt thee in judgment thou ſhalt condemn.

Some allude thus upon theſe two Benefits they had by the Cloud. That Truth is as a Pillar of Fire to go before us, and Peace as a Pillar of Cloud to overſhadow and refreſh us.

3. This fiery Pillar was exceeding glorious, it was an honour and glory to them: ſo in the Church, Chriſt is the Glory of his Church. See Iſai. 4.2.

We would think, if we could ſee a company of Kings and Princes, and Nobles and great men walking together in the Ways and Ordinances of Chriſt, this were glorious, but Deus maximus in minimis.

There is a Glory in the meaneſt of the Aſſemblies of his Saints, though ſpiritual, that carnal eyes are not able to diſcern it. When you come to the meetings and Aſſemblies of Gods People, you ſhould endeavour to ſee this divine Glory: you ſhould by Faith diſcern and ſee a Pillar of Cloud and Fire over the places where they meet, and a Guard of Angels and fiery Chariots round about them. God is preſent there, in his Temple doth every one ſpeak of his Glory, Pſal. 29.9.

Thus the Pillar of Cloud and Fire did figure and exhibit to them the Benefits of Chriſt, Light and Direction, Safety and Protection, Ornament and Glory.

3. It figured alſo the Ordinances of Chriſt, and his Preſence in and with them: For the Ordinances are the outward and viſible tokens of Gods Preſence with his people; as this fiery Pillar was of old. And therefore when the Tabernacle was made and ſet up, it reſted upon the Tabernacle, Exod. 40.38.

There be ſome Duties are ſecret, which the world ſees not, nor may ſee; as Alms-deeds, perſonal and ſecret Prayer.

But the Ordinances of Inſtitution are things that ought to be practiſed with all the publickneſs that may be. They are outward and viſible tokens of Gods Preſence; particularly that great Ordinance of Baptiſm, as in this Chapter, 1 Cor. 10.2.

The Cloud, it ſeems, had a refreſhing moiſture in it, to ſhade and to refreſh and cool them from the burning heat: And they were bedewed with it, as we are with the Water of Baptiſm; whereby this legal Cloud became a Type of Goſpel-Baptiſm. And ſo you ſee how it repreſented ſomething of Chriſt himſelf, and ſomething of his Benefits and ſomething of his Ordinances under the New Teſtament.

So much for this third typical thing, this Pillar of Cloud and Fire.

1 Cor. 10.11

〈 in non-Latin alphabet 〉 . April 16. 1668.

A Fourth typical thing amongſt them of old was their Manna or Bread from Heaven. And a fifth was the Rock that followed them, and gave them Water. Here was ſpiritual Meat and ſpiritual Drink. Of theſe two, the Lord aſſiſting at this time. They are both mentioned above in the 3, and 4th verſes of this Chapter; And they did all eat the ſame ſpiritual Meat, and did all drink the ſame ſpiritual Drink: For they drank of that ſpiritual Rock that followed them, and that Rock was Chriſt.

The fourth, I ſay was the Manna, or the Bread that came from Heaven; the Hiſtory whereof we have in Exod. 16.14, 15. Behold upon the face of the Wilderneſs there lay a ſmall round thing, as ſmall as the hoar froſt, on the ground— And Moſes ſaid unto them, this is the Bread which the Lord hath given you to eat; which, that it was indeed a Type, and that the Truth and Myſtery of it was Chriſt himſelf, as the Bread of Life, and the Food of our Souls, Chriſt himſelf aſſures us in Joh. 6.32. Verily, verily I ſay unto you, Moſes gave you not that Bread from Heaven, but my Father giveth you the true Bread from Heaven. And ver. 48. I am that Bread of Life. And ver. 51. I am the living Bread which came down from Heaven: and ſo the Apoſtle a little before the Text inſtanceth in this, 1 Cor. 10.3. They did all eat the ſame ſpiritual Meat. This then was the general ſcope of it, to hold forth Chriſt as the Food of our Souls.

But now to let you ſee a little more particularly the excellent Correſpondence between the Type and the Antitype, the clear and full Analogy that is between the Shadow and the Truth prefigured by it. You may diſcern it in theſe five particulars.

1. This Manna was a Portion prepared of God, and given down from Heaven to an unworthy murmuring rebellious people— When the Children of Iſrael firſt ſaw it, they ſaid one to another. It is Manna▪ for they wiſt not what it was, Exod. 16.15. This word Manna your Margent tells you, it may be rendred what is this? or it is a Portion, a prepared or diſtributed Portion, from the Verb 〈 in non-Latin alphabet 〉 numerare, and in piel 〈 in non-Latin alphabet 〉 praeparavit; becauſe God prepare and diſtribute it among them, and it was ready to their hand, to be eaten as they found it; though they might alſo bake it, if they would. The Hebrew word Manna is retained in the New Teſtament in the Greek, Joh. 6.31. and from thence and in our own and other Languages there is another thing known by the ſame name, of which Writers ſay, that it is a Syriack Dew; but it will neither melt with the Sun, nor putrefie in the night; nor is it fit for Food, but for Phyſick only: ſo it differs wholly from this Hebrew Manna whereof we ſpeak, which God in a miraculous way did rain down from Heaven: Pſal. 78.23, 24. He commanded the Clouds from above, and opened the doors of Heaven, and rained down Manna upon them, and gave them of the Corn of Heaven.

And this without any care or pains, or Induſtry of theirs; a Food which they neither ſowed nor laboured for, but had it for the taking up.

And this he did for an unworthy, murmuring, ſinful people, when they were in a moſt rebellious frame; when they were murmuring, and ſaid, Exod. 16.3. Would to God we had died in the Land of Egypt, when we ſate by the Fleſh-pots.

Hereupon the Lord promiſeth, ver. 4. I will rain Bread from Heaven for them.

So is Chriſt a Portion, and a Food prepared for every hungry Soul; and he came down from Heaven, and is ſent and given of God even to rebellious Sinners: He gave Gifts to men, even to the rebellious, Pſal. 68.18.

2. This Manna was outwardly and ſeemingly deſpicable and contemptible; yet indeed the choiceſt Food, and moſt excellent in all reſpects, both as to Colour and Figure, Taſte and Uſe.

It was but a little thing in quantity, Exod. 16.14.

It is called Angels Food, Pſalm 78.25. men did eat Angels Food.

The Figure of it round, Exod. 16.31. like Coriander Seed, which Philoſophers note to be of the beſt and moſt perfect Figure.

The Colour white, ibid. and Numb. 11.7. like to the Colour of Bdellium.

The Taſte ſweet, like freſh Oil, or Wafers baked with Honey, Numb. 11.7.

And it ſuſtained ſix hundred thouſand fighting men, beſides Women and Children.

They might eat it either as they found it, or grind and bake it, Numb. 11.8.

Yet the Murmurers loathed it, and grew weary of it, Numb. 11.6. they called it, this light Bread, Numb. 21.5. for which they were deſtroyed.

In like manner Jeſus Chriſt, as to his outward appearance is deſpicable and contemptible, and deſpiſed by the world, Iſai. 53— though in himſelf moſt precious and excellent, Cant. 5. ult. 1. Pet. 2.7. to you that believe he is precious. Chriſt in the Promiſes and Ordinances is precious to the ſpiritual Taſte, 1 Pet. 2.3. If ſo be you have taſted that the Lord is gratious— and ſweeter than the Honey or Honey-comb, Pſal. 119.103.

Their grinding and baking it, ſome apply to the Sufferings of Chriſt, whereby he was prepared to be unto us the Bread of Life.

And he fills and ſatisfies the deſires of all Believers, the whole Iſrael of God.

But as in other Types, there is not only a reſemblance in part, but withal a diſparity and pre-eminence of the Antitype above the Type: ſo in this Chriſt infinitely excels the literal Manna, as the ſubſtance doth the ſhadow: For that did but feed the Body, but Chriſt feeds the Soul; that preſerved only the natural Life of the Body, and that only for a time, but could not give Life; but Chriſt preſerves ſpiritual Life, yea gives ſpiritual and eternal Life to Souls that were dead in ſins and treſpaſſes: and as he gives it, ſo he maintains and preſerves it for ever. Your Fathers did eat Manna and are dead, Joh. 6.49. but he that eats this true Bread ſhall never die, ver. 51.58. ſo that in this (as in all things) Chriſt hath the pre-eminence.

3. Something of Myſtery may be obſerved in the quantity they were to gather, an Homer full, Exod. 16.22. now an Homer was about two Quarts, or as others expreſs it, three Pints and an half of our meaſure; God gave them a liberal Allowance.

The Homer was the Veſſel which did contain, and wherein they were to put the Manna.

The Veſſel that holds Chriſt is the Heart and Soul; and ſo to get the Veſſel full of Manna, is to get the Heart full of Chriſt.

And he that gathered had none to ſpare, Exod. 16.18. for it ſeems their manner was, when they had gathered it, to diſtribute to every one the ſame proportion, quoted by the Apoſtle, 2 Cor. 8.14, 15. to perſwade them to a liberal communication of outward ſupplies to one another.

It might alſo figure that ſpiritual Equality that is among Believers, all ſorts of Believers having an equal portion in Chriſt the true Manna, Gal. 3.28, 29. 2 Pet. 1.1. them that have obtained like precious Faith with us. We are all one in Chriſt Jeſus as to relative priviledges— Juſtificatio non ſuſcipit magis & minus. The Virgin Mary her ſelf, though ſhe be Sanctificatior, yet ſhe is not Juſtificatior quam altera. All Saints are equally juſtified: and having the ſame precious Faith, ſhall be all made partakers of the ſame common Salvation: every Believer is compleat in Chriſt, the weak as well as the ſtrong, Col. 2.10.

4. Where did they get this Manna? There were three things chiefly remarkable as to the place, which ſeem to have ſomething of Myſtery in them.

1. It was about the Camp of Iſrael, and no where elſe to be found but there.

So is Chriſt the Bread of Life to be had in the Church, but no where elſe: Extra Eccleſiam non eſt Salus. Where two or three are gathered in his name, there is Chriſt, Matth. 18.

His Parents found him in the Temple, Luke 2.

If you would gather Manna, go to the Camp of Iſrael. If you would get Chriſt, go to the Church, and ſeek him there.

2. It was hidden in the Dew, lapt up (as it were) in two beds of Dew, the one above it, and the other under it. Exod. 16.14. When the Dew was gone up, the Manna appeared on the face of the Earth— Numb. 11.9. When the Dew fell upon the Camp in the night, the Manna fell upon it: So Chriſt is exhibited in the Word and Ordinances. Dew is often mentioned as an expreſſion of Gods favour. I will be as the dew unto Iſrael, Hoſ. 14.5. And the Word is compared to Dew, Deut. 32.2. And it is a hidden word to ſome. 2. Cor. 4.3, 4. Chriſt is therefore fitly called the hidden Manna. Rev. 2.17. We ſhould labour to ſee Chriſt, to get Chriſt in the Word, Chriſt in an Ordinance; to gather Manna out of the Dew.

3. They went and were to go out of their Tents to gather it. Exod. 16.16. So we muſt go forth out of our ſelves out of Sin, and ſelf, and the Creature, to get Chriſt. He that ſtays within in his own Tent cannot gather Manna; yet it is but ſtepping out of doors. Oh the ſloth and negligence of ſuch as periſh for want of it! When Manna falls round about our Tents in the Diſpenſation of the Goſpel, wherein Chriſt is offered from day to day.

5. The time when they had this Manna. There were many Circumſtances in the time, that are very ſignificant and inſtructing to us.

1. They were to gather it early in the morning, Exod. 16.12. The Quails came at Evening, for naturally they flew in the day time to the Sea, and came to Land towards night. Numb. 11.31. But Manna came in the Morning, becauſe it ſell with the Morning Dew. Anſworth in Exod. 16.12. And the Quails are not noted in the Scripture to be a ſpiritual meat, as the Manna is: we ſhould ſeek after Chriſt betimes, in the Morning of our Lives, with our firſt endeavours. Pſal. 90.14. Satisfie us in the Morning with thy loving kindneſs. They that ſeek me early, ſhall find me, Prov. 8— This ſhould be our firſt work, Mat. 6.33. Seek firſt the Kingdom of God and the Righteouſneſs thereof, and then all other things ſhall be ſuperadded, and given (as it were) into the bargain.

2. They were to gather it and feed upon it daily, from day to day: if they kept it, it putrified and ſtank, Exod. 16.19, 20. It wormed Worms, as the phraſe is in that emphatical Language, that is, it bred them abundantly, or crawled full of Worms.

A miraculous Judgment for their Unbelief, and Curioſity, and Diſobedience; whereby they were taught to depend upon a daily Providence for daily Bread, as we pray in the Lords Prayer, Give us this day our daily bread— we ſhould be content with the preſent Supplies that Providence caſts in, without inordinate cares and thoughts for to morrow: Let your converſation be without Covetouſneſs, and to be content with ſuch things as you have, Heb. 13.5. Take no thought for to morrow, Matth. 6.31, 34.

This paſſage may have a further reference, and be applied unto Chriſt, the Myſtery of this Type, thus; that as Manna muſt be daily gathered, daily fed upon: ſo muſt Chriſt; we muſt receive him, and believe and feed upon him every day: or elſe the ſweeteſt Manna will become as rottenneſs, and a favour of Death unto Death unto carnal and formal Profeſſors, who ſuffer Manna to lie by them un-eaten, who ſuffer Chriſt to lie by them un-imployed and un-improved for ſpiritual ſupplies: we muſt feed upon Chriſt, and receive freſh ſupplies from Chriſt every day.

3. They were to gather a double portion upon the ſixth day, and none upon the Sabbath, Exod. 16.23—to 27. By this the Lord taught them to reſt upon the Sabbath. This is the ſecond place where the Sabbath is expreſly mentioned before the giving of the Law upon Mount Sinai. The firſt mention of it is before the Fall of Man, Gen. 2.1, 2. which ſhews the Antiquity of the Sabbath: For that was two thouſand five hundred and thirteen years before this; which would be a very vaſt and ſtrange Prolepſis, if it were ſo as the Anti-Sabbatarians weakly and fooliſhly pretend. And here now we have a ſecond mention of the Sabbath before that upon Mount Sinai: And it doth not ſeem by any circumſtance of the Hiſtory, to be here mentioned as a new thing unto them; but rather as a Duty they formerly knew; but the Obſervance of it now, anew recommended to them by a very ſpecial Providence.

Moreover, they might here learn, That God diſpenſeth Chriſt, the true Manna, to Believers moſt plentifully towards their later end; as he did to Simeon in his old age, Luke 2. Chriſtians when they grow near the Grave, and near to their eternal Reſt, they ſhould gather double Manna.

Yet further we may here learn and ſee, That after this Life all endeavours are in vain: If you have not gotten Chriſt before, there is no Manna to be rained down then. There be no offers of Grace, nor means of Grace; then you muſt pray no more, hear Sermons no more; but an end then of all your former opportunities. They went out to gather, but they found none, ver. 27. So the fooliſh Virgins asked the wiſe for Oil, but it was too late: their time was paſt. It is the caſe of many a Soul.

The weekly Sabbath now is a day of ſpiritual gathering, and getting Food for your Souls: But there will a Sabbath come, a time and ſtate of Reſt, when you muſt live upon the Manna you have got and gathered in this Life, or elſe you periſh.

4. It ceaſed when they came to Canaan: they had it till then, Exod. 16.35. but then they did eat of the Fruit of the Land of Canaan, Joſh. 5.12. The Manna ceaſed on the morrow after they had eaten of the old Corn of the Land: So ſhall all Means and Ordinances, when we come to Heaven; Word, Sacraments, offers of Grace ſhall be no more; then means of Grace and opportunities ſhall be no more.

5. Yet nevertheleſs there was a Golden Pot of it reſerved and kept by them for ever, being laid up before the Lord in the Holy of Holies, Exod. 16.33, 34. a Pot; it is called in Heb. 9.4. a Golden Pot.

So ſhall Chriſt remain, and all the Diſpenſations of him in this life, they ſhall remain in precious remembrance with the Saints in Heaven before the Lord to all eternity; Chriſt ſhall be laid up as it were in the Golden memories of the Saints, like Manna in the Golden Pot, for a memorial before the Lord; the Love of Chriſt and all the Diſpenſations of himſelf.

They had likewiſe Aarons Rod bloſſoming laid up to the ſame end and purpoſe.

The Saints ſhall remember in Heaven, how the Rod of Aaron budded, how the Miniſtry was bleſſed and made fruitful to them when they were in this World.

So much as to the Manna or Bread from Heaven. You ſee how full it was of Chriſt and Goſpel Myſteries.

A Fifth Typical thing of old was the Rock that followed them with Water iſſuing forth out of the Rock.

The Hiſtory of this Type is in the 17th. Chap. Exod. ſee verſe 6. That it was a Type, is expreſſed by the Apoſtle a little before the Text, 1 Cor. 10.4— which Rock was Chriſt. This Rock and the Water iſſuing out of it, was a Type of Chriſt and of His Spirit. It was a Diſpenſation often Celebrated by His people, to the praiſe of God in after times.

But wherein did the Rock repreſent Chriſt? I ſhall but inſtance in four Reſpects.

1. As to ſtrength and firmneſs, and ſtability. He is indeed the Rock of Ages, Iſai. 26.4. The Rock of eternity; Everlaſting ſtrength, as it is not unfitly interpreted by our Tranſlators— Iſai. 33.16. His defence is the Munitions of Rocks. Impregnable ſafety to his people, Their bread ſhall be given them; Their waters ſhall not fail— 1 Pet. 2.6. Behold I lay in Sion a chief Corner ſtone, elect, precious; and he that believeth in him ſhall not be confounded. The Church is built upon this Rock, Mat. 16.18. Hence a wiſe Hearer is ſaid to build his houſe upon a Rock. Mat. 7.

2. As to ſhadow and refreſhment. Iſa. 32.2. As the ſhadow of a great Rock in a weary Land: this World is a weary Land. Pſal. 121.6.5, The Sun ſhall not ſcorch by day, nor the Moon by night. Thoſe that dwell under the ſhadow of this Rock; thoſe that are in Chriſt.

3. He is fitly reſembled to a Rock for offence and ſcandal accidentally, not in himſelf, but only accidentally through the prejudices and luſts of Men. Hence he is called a Rock of offence, and a ſtone of ſtumbling, 1 Pet. 2.8— Rom. 9.33. As it is writen (Iſa. 8.14. and 28.16.) Behold I lay in Sion a ſtumbling ſtone and Rock of offence; and whoſoever believeth on him ſhall not be aſhamed.

4. He is a Rock as to meanneſs and unlikelihood of that ſupply of Water. Who would expect or look for water out of a Rock? Therefore it is ſo often remembred with admiration, Pſal. 78.20.

The Rock was of no great pomp to ſee to, but only a rude thing ſtanding in a vaſt Deſert.

So in Chriſt to outward view, there is no beauty that we ſhould deſire him, Iſa. 53. Neither is there any likelihood of ſalvation to be had in Chriſt, if men behold him only in his meanneſs, and look only at his abaſement with an eye of ſenſe and carnal reaſon, as the Jews of old did.

And as the Rock repreſented Chriſt unto them: So 2. the water out of it repreſented the Spirit of Chriſt. Joh. 7.37, 38, 39— Out of his belly ſhall flow Rivers of living water. This ſpake he of the Spirit.

There is nothing more frequent in Scripture, then to expreſs the Spirit by water, Iſa. 44.3. and that moſt fitly, becauſe of the cleanſing and refreſhing vertue of it.

But let us here conſider it in reference to the Rock from whence it came: and in this there is a four-fold Analogy obſervable.

1. As the water iſſued out of the Rock, So the Spirit proceeds and comes from Chriſt— The Comforter whom I will ſend unto you from the Father, Joh. 15.26. To refreſh the weary ſoul when ready to faint away.

2. The water came forth out of the Rock when ſmitten with the Rod of Moſes, Exod. 17.6.

So the Spirit proceeds from Chriſt, being ſmitten as it were with Moſes his Rod, with the curſe of the Law for our ſins, Iſa. 53— he was ſmitten of God and afflicted. Had not Chriſt dyed and ſuffered, we had never had any refreſhing water, never any Rivers of Joy and Conſolations from his Spirit.

3. The next time the Rock muſt be ſpoken to, Numb. 20.8. It ſeemeth that God in his unſearchable Wiſdom and Providence did ſo order it, That the Waters did ceaſe at this time, which had followed them Thirty eight Years. Hereupon the people murmur, and their murmuring cauſes Moſes himſelf to ſtagger at the Promiſe through unbelief. Though in this Moſes did miſs it too, for that he ſmote the Rock in ſtead of ſpeaking to it.

But this we may learn from it; Chriſt muſt be preached, as well as ſuffer for us; and in and by the ſpeaking and preaching of the Goſpel he doth communicate his Spirit: Gal. 3.2. Received ye the Spirit by the Works of the Law, or by the hearing of Faith—

As Chriſt ſmitten is the procuring cauſe of ſending the Spirit: ſo Chriſt preached is the inſtrumental cauſe.

4. There is yet a fourth Analogy in this, that the Rock followed them; either the Rock it ſelf, or (as others) the Rock in regard of the rivers and ſtreams of water iſſuing from it.

So doth the Spirit of Chriſt follow his people in all their changes and travels up and down in the wilderneſs of this world; when we run from Chriſt, he follows us. This Water of the Rock, the Spirit of God, purſues and follows them up and down from place to place, and from one condition to another.

I ſhall cloſe with a threefold Improvement of this Truth.

Ʋſe 1. We may here ſee that they had the Goſpel preached unto them, as well as we: For this ſpiritual Bread was Chriſt and the Rock that followed them was Chriſt: If they had not, all that I have preached to day, and ever ſince I begun upon the Types, it is all falſe Doctrine; for you know the ſcope of all hath been to let you ſee what of Chriſt, and what of Goſpel Grace and Truth was held forth under thoſe legal Types and Shadows.

Ʋſe 2. This ſhould render Jeſus Chriſt precious, exceeding precious to us; for that he is every way ſuitable to our neceſſities: He is a Rock for ſupport: He is the Bread of Life, and the Water of Life, for Food and Nouriſhment.

Ʋſe 3. Here is Comfort and Direction to poor, weak, hungry, thirſty Souls, whither to go, and to whom to repair for help, and for ſupply; here is a Rock and ſure Foundation for thy weak and weary Soul to reſt upon; here is ſpiritual Bread and ſpiritual Drink: Therefore feed upon Chriſt by Faith, and this will fill thy Hunger, and quench thy Thirſt, and ſtay and ſupport thy weary Soul.

But thou haſt been rebellious, and murmuring, and queſtioning the Truth and Goodneſs of the Lord: ſo was Iſrael. Moſes indeed ſtuck at this, and ſo could not enter into Canaan.

But we ſhould believe that there is Water for Rebels.

1 Cor. 10.11. April 23. 1668.

A Sixth typical thing amongſt them of old was the Brazen Serpent, the Hiſtory whereof we have in Numb. 21.5, 6, 7, 8. The myſtery and meaning of it we have by that infallible Interpreter, our Lord Jeſus Chriſt himſelf, in Joh. 3.14, 15.

And ſo the paralleling and laying theſe two Scriptures together, the one whereof declares the Hiſtory of the Type, and the other reveals the Myſtery intended and aimed at therein, will be a great part of my Diſcourſe at this time.

You ſee in the Hiſtory there be two things, the bodily Diſeaſe, and the Remedy.

Now this ſhadows forth the ſpiritual Diſeaſe, and Remedy for the Soul.

I ſhall ſpeak firſt to the Diſeaſe, which was the deadly ſtinging of fiery Serpents for their Ingratitude, and Murmurings againſt the Lord.

In this Diſeaſe there was a ſhadow of the ſpiritual Sickneſs of the Souls of men. And let it not ſeem ſtrange, that they ſhould have a typical repreſentation of ſpiritual Evils: For it hath been formerly ſhewed, when we opened the Nature of a Type, from Rom. 5.14. that all the Types are not to be reſtrained only to the Meſſiahs perſon, or to his Benefits; but they had dark and legal Adumbrations under the Old Teſtament, of all thoſe things and truths which are more clearly revealed under the New.

That this was indeed a Typical Diſeaſe, is evident from the coherence that muſt needs be between the Diſeaſe and the Remedy, I mean thus.

Such as the Remedy was, ſuch was the Diſeaſe.

An outward Remedy ſuppoſes and implies a bodily Diſeaſe: a ſpiritual Remedy muſt needs relate to a ſpiritual Diſeaſe: but the Remedy here was ſpiritual and typical; for this our Saviour is expreſs, Joh. 3.14. therefore ſo was the Diſeaſe.

Now for the Particulars wherein it was ſo.

Having this general ground and foundation in the Scripture for it, as to the Particulars, we muſt beg of God Spiritual Wiſdom to accommodate and apply things rationally and ſcripturally, and not in a way of looſe and wanton wit and fancy.

In the hope of whoſe aſſiſtance, through the help of your prayers, I ſhall inſtance only in 5. Particulars of ſpiritual Inſtruction out of this Type, as to the diſeaſes of our Souls.

1. That Satan is indeed the Old Serpent. 2. That he is a fiery Serpent. 3. That ſin is the ſting of this Serpent. 4. This ſting of ſin is painful and deadly. 5. The Lord ſuffers thoſe moſt of all to be tormented and plagued by it, who deſpiſe Manna as a light Food.

1. That Satan is indeed the Old Serpent. For this, the Scripture is expreſs, Rev. 12.9.

He is ſo repreſented in Prophetical and Typical Scriptures, both becauſe that was the firſt Shape wherein he did appear as a Devil in tempting and deſtroying our firſt Parents; and for the ſubtilty and venome of that Beaſt, and the curſe inflicted upon him in that appearance.

In darker places, as amongſt the Pagans of old, and amongſt the Americans of late; he hath delighted to appear unto them in that Shape of a Serpent: Therefore the Pagan Temples were wont to be haunted with Serpents, in ſo much that it grew into a Phraſe of Speech amongſt them. Sacer anguis.

2. The Devils are fitly called Seraphims or fiery burning Serpents. The Serpents wherewith they were ſtung in that Wilderneſs were ſuch, Deut. 8.15.

The Prophet Iſaiah ſpeaks of fiery flying Serpents, Iſa. 14.29. and 30.6.

The word in the Text is 〈 in non-Latin alphabet 〉 hane chaſhim haſeraphim, Serpents burners, Numb. 21.6. or burning Serpents. The Root is 〈 in non-Latin alphabet 〉 urere. The name Serapis that Egyptian Idol may be derived from hence.

Some derive from the Hebrew Saraph by Inverſion of Letters, the Greek word Praeſter which ſignifies a kind of venemous Serpent, which is alſo called Dipſas and Cauſon, with which he that is bitten is tormented with ſuch a burning heat and thirſt, that though he drink never ſo much, Diaſcor. l. 6. cap. 38, and 40. apud Aynſw. in loc. his thirſt will not be quencht or ſatisfied: and the bitings of theſe Serpents were leſt off by the moſt ancient Phyſicians as altogether incurable.

They are alſo fitly called, fiery Serpents from their Colour. For they had a ſhining and gliſtering Skin, as if it had been made of Fire. And we ſee it in our ordinary Snakes that ſeem to ſhine and ſparkle againſt the Sun. So Taylor on the Types, pag. 305. Satan is fitly ſo called, as being a Serpent of the worſt kind, a moſt terrible and deadly Serpent. Hence he is elſewhere compared to a great red Dragon, Rev. 12. upon the ſame account as here to a fiery Serpent, becauſe he is ſuch a dreadful enemy.

This name Seraphim that is here uſed, is applyed to the holy Angels, Iſa. 6.2. For the ſpiritual brightneſs, and burning heat and zeal and love to God that is in thoſe bleſſed Spirits, thoſe pure flames. He hath made his Angels Spirits, and his Miniſters a flame of fire, Heb. 1.

And Satan himſelf was ſuch a one at firſt, though now by his fall, he is but a fiery Serpent: He is a Seraphim debaſed and fallen below himſelf.

3. The ſting of this Serpent is ſin, Therefore the temptations of this fiery Serpent are called fiery Darts, Epheſ. 6.16. with which he ſtings the ſoul to death. He hath thruſt his Sting into the nature of man, and poyſoned it, and made it like himſelf. And he is continually tempting and thruſting in his Sting: Sin is called a Sting, 1 Cor. 15. The ſting of death is ſin.

4. Sin the Sting of this Serpent, is painful and deadly poyſon: it both torments and kills.

It is true, it is ſweet poyſon while under the tongue; but withal it is tormenting and mortal in the Bowels, Job. 20.12, 13, 14. Though ſweet in his mouth, it is the poyſon of Aſps within him; ſweet in the commiſſion, but tormenting and deſtructive afterward.

Oh the pain it puts the Conſcience of a ſinner too! Deadly pain and anguiſh; there is no anguiſh like it, no poyſon ſo inflaming, ſo tormenting to the Body, as Sin is to the Soul.

5. The occaſion of all this miſery, was their ſlighting and murmuring againſt the Manna wherewith the Lord had fed them from Heaven.

There had been many murmurings before upon other occaſions: but now they come to ſlight and deſpiſe Manna wherewith the Lord had fed them ſo miraculouſly, for about eight and thirty years together: (for ſo ſome Interpreters compute the time of this murmuring.) All the while till now, though that Wilderneſs through which they travelled was full of fiery Serpents, and Scorpions, and Drought, as Deut. 8.15. Yet the Lord had not ſuffered any of them to be ſtung.

But now he lets looſe theſe fiery Dragons to fly upon them, as Amos 9.3. I will command the Serpent and he ſhall bite them— and upon occaſion of their ungrateful murmurings againſt the Manna, Numb. 21.5. The Inſtruction we may learn and ſee in it is this, That God lets looſe thoſe fiery Serpents, Satan and their Luſts, to ſting the Conſciences and torment the Souls of Men, for contempt of Chriſt and Goſpel mercies.

When Manna hath been ſlighted, when Chriſt is offered and rejected, then the Serpent ſtings. Pſal. 81.11, 12. Becauſe Iſrael would none of me; therefore I gave them up to their own hearts luſts.

Have you never felt the truth of this Type by woful experience, how ſin hath raged and gotten more ſtrength, when the Goſpel hath been ſlighted, and offers of Grace deſpiſed?

So much of the Diſeaſe, the deadly ſting of theſe fiery Serpents for their murmurings.

Now 2. for the Remedy. The Brazen Serpent. That Chriſt is this Brazen Serpent, himſelf declares, Joh. 3.

1. It was made of Braſs, and in the ſhape and form of a Serpent, yet not a real Serpent. It was not made of Gold, but only of Braſs; which though it be a ſtrong and bright Mettal, yet was contemptible in outward appearance, and moſt unlikely to have attained ſuch an end, to work ſuch a cure.

So is Chriſt ſtrong and mighty, and bright and glorious, Rev. 1.15, 16. The brightneſs of his Fathers glory. Heb. 1.3. Yet a man, and the Son of man; Therefore low and mean in his outward appearance, and deſpiſed of the world. Chriſt crucified is to the Jews a ſtumbling block, and to the Greeks fooliſhneſs; but to them that are ſaved the wiſdom of God and the power of God, 1 Cor. 1.23, 24. Yea he condeſcended to appear in the ſimilitude of ſinful fleſh, for ſo the Apoſtle moſt accurately expreſſeth it, Rom. 8.3. He was counted a ſinner, but he was indeed without ſin, Heb. 4.15. As this brazen Serpent was like a Serpent, yet had neither Venom nor Sting: ſo Chriſt appeared like a ſinner. He came in the likeneſs of ſinful fleſh, and yet knew no ſin. 2 Cor. 5.21. But though he was not ſinful, yet he was indeed under the curſe due to ſin, as the Serpent was curſed, Gen. 3. So Chriſt became a curſe for us, Gal. 3.13.

2. This brazen Serpent was a Remedy and a Cure provided of God, in meer Grace and ſovereign Mercy for ungrateful and unworthy Rebels, when ſome of them were ſtung to death, and ready to periſh for their contempt of Manna; and others of them were dead, and gone, and paſt recovery for the ſame ſin.

It was againſt the merit of their murmurings, when they ſpake againſt him, and againſt Moſes: in like manner doth God give his Son Jeſus Chriſt of free and meer grace, when we were enemies, without and againſt our merit; when ſo great a part of mankind periſheth without him in their own rebellions, and eſpecially for their contempt of the Goſpel. Joh. 3.16. God ſo loved the world, (it was a moſt intenſe love) to give his only begotten Son, that whoſoever believeth on him might not periſh, but have eternal life.

3. The Serpent muſt be lifted up upon a Pole, Numb. 21. That all Iſrael might ſee it, whether near or further off: ſo Chriſt was lifted up. Joh. 3.14. As Moſes lifted up the Serpent in the Wilderneſs, even ſo muſt the Son of man be lifted up: that is, upon the Croſs — Joh. 12.32, 33. And I, if I be lifted up from the earth, will draw all men unto me. This he ſpake, ſignifying what death he ſhould die.

And in the preaching of the Goſpel, in the ſight of all men. Gal. 3.1. Before whoſe eyes Jeſus Chriſt hath been evidently ſet forth, crucified among you. Both to thoſe that are near and farr of, Epheſ. 2.17.

4. This brazen Serpent muſt be alſo looked upon by the Iſraelites when ſtung, Numb. 21.8. So muſt Chriſt by the eye of Faith, Joh. 3.15.

Faith is often expreſſed unto us by that Metaphor of looking. Look unto me all ye ends of the earth and be ſaved, Iſa. 45.22— Iſa. 65.1. I ſaid behold me, behold me. Faith looks with a fixed eye, and with a mourning eye. A mans Spirit is much ſeen and doth much diſcover it ſelf by his eye.

5. In this way it gave healing unto thoſe that being ſtung did look upon it, whom nothing elſe could heal; Moſes and his Law could not do it, Numb. 21.8.

So Chriſt Mal. 4.2. Ʋnto you that fear my Name, ſhall the ſun of righteouſneſs ariſe with healing under his wings— Pſal. 103— who healeth all thy diſeaſes. And none but he can do it, Act. 4.12. There is no healing of a wounded Conſcience, but by Jeſus Chriſt alone, as lifted up upon the Croſs, and beheld by the eye of Faith.

The brazen Serpents being lifted up was not enough, but it muſt be looked upon: ſo Chriſt muſt be believed on, or elſe the ſoul cannot be healed.

Ignorant Souls that ſee not Chriſt, or that deſpiſe him, ſhall not be ſaved by him: as if any of the people had ſaid, what virtue can there be in ſuch a brazen Serpent to health, and ſo would not look up to it? Such, they deſervedly periſh: ſo do Unbelievers and Deſpiſers under the Goſpel.

Though they were but weak and dim-eyed, blear-eyed, dim-ſighted, &c. yet looking up to the brazen Serpent, they were healed: ſo, though Faith be weak, yet being ſincere it ſaveth.

Though in the utmoſt parts of the Camp— ſome ſay it took up twelve myles; Yet look unto me all the ends of the earth and be ſaved, Iſa. 45.22.

6. The brazen Serpent retained this virtue, only while inſtituted by God for that end; and therefore when the ſacred Stamp of Inſtitution was taken off, we read no more of any Miracles wrought by it: and Hezekiah brake it in pieces, 2. Kings. 18.4.

Now this part of the Hiſtory cannot be fitly accommodated to Chriſt himſelf, but to his Ordinances, thus. That the very ſame things and actions which are good and uſeful when God appoints them, are uſeleſs, yea abominable, if there be no ſtamp of Inſtitution upon them. Thus we may fitly apply it, becauſe the Types (as hath been ſaid) relate to all Goſpel Truths: and the ſame Truth ſhines forth in all the reſt of thoſe ancient Types and Shadows.

The Lord then appointed miniſtring Garments, for his Prieſts and Miniſters: but for Miniſters to uſe ſacred Veſtments now, is unlawful and abominable.

The Lord then appointed a kind of legal Hierarchy and ſpiritual Supremacy of the High Prieſt, over all the reſt of the Prieſts and Levites; they were to act by the appointment of Aaron and his Sons, Numb. 4.19. But for one Goſpel Miniſter to claim a ſupremacy of Jurisdiction over another Goſpel Miniſter, within his own Charge or Congregation; This is that for which we juſtly call the Pope Antichriſt.

The Lord then appointed the Feaſt of Tabernacles, and the Paſſover, and Pentecoſt: But for us to keep theſe Feaſts now, under the names of Chriſtmas, Eaſter, or Whitſuntide, or the like, as the Pope hath taught us to do, it is a farr greater ſin then people do imagine: the retaining of ſuch legal Shadows being an implicite denyal of the Truth of the Goſpel: but men conſider not the meaning of their own Actions.

7. The laſt occaſional Typical thing which the Lord gave to his People of old, was thoſe healing Waters of the Pool of Betheſda, which indeed are not mentioned in the Old Teſtament, but in the New, John. 5. It was a Miracle; but yet it had alſo a ſymbolical uſe (as many other Miracles had) to lead them from the conſideration of earthly things, unto heavenly things.

Healing Waters are often ſpoken of in the Scriptvre, with a reference to ſpiritual healing, as Ezek. 47.1, 8, 9, 11— Rev. 21.1.

So Chriſt ſpeaks of Rivers of Waters flowing out of the heart of a Believer, Joh. 7.38. which cannot be meant of literal Water, but is meant of Metaphorical and Spiritual Waters; this in general. But to unfold the Allegory a little more particularly, that we may ſee more fully what inſtructions we may learn out of it.

1. Thoſe healing Waters of that Pool of Betheſda, may fitly repreſent the Ordinances of Chriſt in the Church; which is indeed Betheſda, an houſe of mercy: for ſo the word may be interpreted 〈 in non-Latin alphabet 〉 Beth cheſda, Domus miſericordiae, though others expound it 〈 in non-Latin alphabet 〉 Domus effuſionis.

The Church of Chriſt is indeed a ſpiritual Hoſpital, an houſe of mercy to the Sick, to poor diſeaſed Souls, where there be the choiſeſt Waters, the Waters of Life, and all other Medicines of ſpiritual help and healing.

2. The healing virtue of the Water, may hold forth to us the ſpiritual good of Ordinances, the healing of our Souls. This is frequent in the Scripture, (as was ſaid before) for bodily healing to teach and repreſent ſpiritual.

3. The motion of the Angel, leads us to take notice of the effectual Operation of the Spirit of Chriſt, in and by the Ordinances in the time of love.

It is not the Means, it is not the Ordinances, but the Angel of the Covenant by his Spirit, moving and working in them, that heals and doth good to ſouls: the Ordinances are not effectual at all times, but only when and as they are moved and influenced by the Spirit: for it was a place much frequented, as appears by the five Porches, and its neerneſs to the Temple: and the Text ſaith many ſick lay there. He could have healed all as well as ſome: Verùm ut miracula ſuum habent finem, ita & modum habere debent. Calvin in loc.

As when there were ſo many dead, and but one raiſed, 2 Kings 4.32— So many Widows, and the Prophet ſent but to one, 1 Kings 17.9. Luk. 4.25, 26.

Who would have looked for help and healing from troubled Water? We muſt follow God againſt our own reaſon: the judgment of reaſon is often contrary to the mind of God. 2 King. 5.10. Naaman thought waſhing in Jordan an unlikely means to recover the Leper— Eliſha 2 King. 2.20. healeth the Waters by caſting in Salt; an unlikely means: for Salt is wont rather to cauſe barrenneſs.

The Water here did it not, for then it would have healed all, and at all times, one as well as another. He ſingles out one whoſe condition was moſt deplorable, his diſeaſe inveterate, incurable 38. years. So he that was born blind, and had been ſo, till he grew up to mans eſtate. Cap. 9.1— So Lazarus when dead, buried four days, Joh. 11.39. The Woman twelve years, Mat. 9.20. Another eighteen years, Luk. 13.11.

4. Theſe times were unknown and uncertain to the people, they knew not when the Angel would come to move the Waters.

So is the day of grace, and the opportunities of ſalvation to Souls: becauſe man knoweth not his time, Therefore is he ſnared in an evil time, when it falleth ſuddenly upon him: Eccl. 9.12. Oh that thou hadſt known! Luk. 19.41, 42.

Therefore Eccl. 11.6. In the morning ſow thy ſeed, and in the evening withhold not thine hand: for thou knowſt not whether ſhall proſper, either this or that, or whether they both ſhall be alike good. Lay hold upon all opportunities.

5. Theſe excellent Waters did not heal all, but only him that was put firſt into them: which was for our inſtruction, that we might learn to lay hold betimes upon ſeaſons and opportunities, for our ſpiritual good: They that ſeek me early, ſhall find me. Prov. 8.17. Be at work for God and your Souls betimes, leſt you come too late.

Chriſt asks him verſ. 6. Wilt thou be made whole? He prevents him before he expreſſed any deſire to Chriſt; not as though Chriſt were ignorant of his deſire, but to excite and ſtirr up deſire and expectation in him; and to ſtirr up the attention of thoſe who were providentially preſent at that time, that they might mind and take notice of the Miracle. Verſ. 8. Jeſus ſaith to him, riſe, take up thy bed and walk. He could have ſaid, be whole; but he chooſes rather to expreſs it by an infallible effect and fruit of it. To the Maid, ariſe, Mark. 5.42. To Lazarus, come forth, Joh. 11.43. and verſ. 44. Let him go. To the Paralytick. Mat. 9.6. Ariſe take up thy bed, and go unto thine houſe.

On the Sabbaoth day, that ſo it might be the more taken notice of; the people would wonder to ſee a man carry his bed abroad, and ſo inquire about it.

There were (beſide theſe we have now handled) ſome other occaſional typical things, as Noahs Ark, but that was ſpoken to in the Hiſtory of Noah, and ſome others may occur afterwards: but theſe are all I ſhall ſpeak unto here.

Let me conclude with a few words of uſe, to help you to a practical improvement of all that hath been ſaid upon theſe Typical things.

1. We may here ſee the compleat and perfect fulneſs of our Lord Jeſus Chriſt, to all the neceſſities of our Souls.

That ſpiritual Ladder repreſents him as the Mediator and means of all the intercourſe between Heaven and Earth, between God and us.

The burning Buſh ſhews his preſence with, and protection of his Church and People in the Fires of Perſecution and Affliction.

The Pillar of Cloud and Fire holds forth that everlaſting bleſſed Conduct and Guidance of his People, by his Word and Spirit, through the Wilderneſs of this World to their eternal Reſt.

The Manna, and Water out of the Rock holds him forth, as our ſpiritual Food.

And now laſtly the Brazen Serpent, and the Pool of Betheſda teacheth us, that here is healing alſo, ſo that he is both Meat, and Medicine.

The ſame thing is held forth alſo under other Metaphors: Rev. 22.2. The Leaves of the Tree of life are for healing of the Nations: ſo that Chriſt is all in all.

2. Learn from hence not to deſpiſe theſe Truths concerning the Types, how weakly ſoever they may be held forth by him that ſpeaks unto you: for you ſee they are full of Goſpel marrow and myſtery. Any thing of Chriſt ſhould be ſweet and precious, and it is ſo to you that believe.

3. We may here ſee the glory of Goſpel Truths and Myſteries; and withall how dull and ſlow of heart we are to apprehend them, in that the Lord teacheth us and holds them forth in ſo great variety of ſpiritual repreſentations, to our weak and narrow underſtandings.

Here is Light and Safety, and Strength, and Meat and Drink, and Medicine, and all laid up in Chriſt, and Chriſt hereby held forth unto us: and all little enough to help us to a true and right Idea of him.

4. Here is very great and ſweet encouragement from that which hath been ſaid this day, to diſeaſed Souls, to repair to this Phyſician; whatever thy diſeaſes be, go to him for help.

And that you may obtain help and healing virtue from him, remember theſe three Rules and take them along with you.

1. Seek to him in his own Means and Ordinances. If he ſet his Stamp upon a piece of Copper (as he did of old) do not deſpiſe it. If he ſend his Angel into a Pool or Well of Water, do not ſay with Naaman, are not the Waters of Abana and Pharphar, as good as the Waters of Jordan?

Are not other Pools as good as the Pool of Betheſda? They may be ſo in themſelves, and yet may not have the virtue that meaner Waters have, if the one be appointed of God for this uſe, and the other not.

2. Do not expect healing from the Means, from the Well, or Waters of it, but by the Angel of the Covenant moving the Waters; not from the Ordinances, but only from the bleſſing and preſence of God in them.

3. Be ſure you be found waiting his time and leiſure: wait at the Pool of Betheſda, though you do not find help in 38 years; yet wait, and be ever ready, leſt you be out of the way, when the Angel moves the Waters.

May 7. & 21. 1668.1 Cor. 10.11.

THe occaſional Types (beloved) were referred to two heads.

Things and Actions.

Of Typical things we have ſpoken.

That which follows next in order is, occaſional Typical actions.

Before we enter into them, it may be uſeful to recal to remembrance three things formerly delivered.

1. That the Types are not to be reſtrained only to the Perſon of Chriſt, but they extend even to all New Teſtament Diſpenſations. 2. That there is a real hiſtorical verity in theſe typical actions. 3. That they did ſerve for divers other ends and uſes, as well as for this typical uſe.

I muſt deſire you to remember theſe three things, and to carry them along with you in all that ſhall be ſaid.

They may be referred to two heads.

1. Typical deliverances to his People. 2. Typical deſtruction of Enemies. Which, though they might be handled together; yet for the greater clearneſs and diſtinctneſs we may conſider them ſeverally.

1. There were typical Mercies, Deliverances, Preſervations of his People of old which happened to them in Types, and are written for our Inſtruction, upon whom the ends of the World are come.

The Lord intended thoſe ancient Diſpenſations to be Types and Patterns, and Pledges of what he intended to do for his People in the latter days.

There be many ſignal Inſtances thereof, in the ſtory of the Old Teſtament.

I might here inſtance in the Lords protecting Providence over the Fathers and Anceſtors of that People, viz. Abraham Iſaac and Jacob, in all their ſojournings and journeyings to and fro at the call of God. Pſal. 105.12, 13, 14, 15. When few in number, and in the midſt of Enemies, He ſuffered no man to do them harm.

Mentioned as the firſt great and ſpeaking Example, how the Lord would protect his People in all future times: but to let paſs the Preſidents given in particular Perſons, and to inſtance only in ſuch Diſpenſations as befel that whole People.

There were ſix famous Diſpenſations of Providence which happened unto them in Types, and are written for our inſtruction upon whom the Ends of the World are come.

1. Their deliverance out of Egypt. 2. Their paſſage through the Red Sea. 3. Their marching through the Wilderneſs. 4. Their paſſage through the River Jordan under Joſhua's conduct. 5. Their entrance into Canaan. 6. Their deliverance out of Babylon.

1. Their deliverance out of Egypt, the Hiſtory whereof is recorded in the Book of Exodus.

This Hiſtory may be typically applied three ways.

1. Unto Chriſt himſelf, and ſo it is expreſly in Mat. 2.15— It is quoted out of Hoſ. 11.1. Thoſe words are ſpoken by the Prophet Hoſea, concerning the deliverance of that People out of Egypt: but this being typically done to the Members of Chriſt, was in the full intent of it accompliſht in Chriſt, the Head and Antitype: and therefore is ſo applyed by Matthew.

Look as Iſrael, in the Infancy of that People went down into Egypt, and God brought them forth again: ſo Chriſt in his Infancy fled thither, and the Lord called him back again.

2. Here was alſo a ſhadow and repreſentation of our ſpiritual deliverance, out of ſpiritual bondage and miſery under Sin and Satan, and the World in an unregenerate eſtate, unto the ſtate of Grace and Glory. The Scripture hinteth this unto us, in that it doth expreſly apply the Terminus ad quem of their deliverance Myſtically and Allegorically: Therefore the Terminus à quo was alſo Myſtical and Allegorical: for there is the ſame reaſon of both.

We made uſe of the like demonſtration before, upon the fiery Serpents: ſo here, ſuch as the Reſt was, ſuch was their Bondage: but the State they were brought into, was a State of typical Reſt and Peace in Canaan. It is made a Type of another Country, even of Heaven it ſelf, Heb. 11.16. Heb. 4.8, 9. Joſhua did not give them Reſt: But there remaineth a further reſt to the people of God. If their Reſt in Canaan was a Type of ſpiritual and heavenly Reſt; Then their Bondage in Egypt was a Type of ſpiritual Bondage.

Sin (as ſome have well ſaid) is indeed the Egypt of the Soul, upon all accounts: Temptations to it, Actings in it, Troubles for it, are its houſe of Bondage and Vexation. We are all by nature in a condition of ſpiritual ſlavery to Sin and Satan, as Iſrael was in outward ſlavery to their Egyptian Task-Maſters: and the Lord redeems us ſpiritually, as he did them literally.

Hence in the Preface to the Ten Commandments which are moral and perpetual, the Lord therein ſaith to us, and to all his People, as well as to them: I am the Lord thy God which brought thee forth out of the Land of Egypt, out of the Houſe of Bondage. He redeemeth us out of another and worſer Egypt.

You may ſee the Analogy a little more particularly in 4. things.

1. They were under very cruel Bondage. The Egyptians made them to ſerve with rigor, Exod. 1.14. They muſt make Bricks: the Monuments whereof are thought by ſome to be the Pyramids. So Joſephus reports.

Though ſome object that the Pyramides are not made of Brick. To which it may be anſwered, That what manner of Brick that was which the Iſraelites made, cannot be now determined and found out, no more than what Materials the Pyramides were made of: yea, they muſt make Bricks without Straw, an unreaſonable piece of rigor and tyranny: and their Male-Children were to be drowned: a Law the moſt barbarous and inhumane that ever was then acted amongſt men: which how long it ſtood in force, the Scripture expreſſeth not. The Jews have a Tradition that it was ten Months: but whether it were a longer or a ſhorter time, in this blackeſt time and Midnight of their oppreſſion Moſes was born, who afterwards delivered them. But a moſt bloody and barbarous Law it was: and which is yet worſe, theſe Egyptian Tyrants would not let them have the liberty of their Conſciences to ſerve and worſhip God.

So is the Bondage of Sin and Satan, very ſore and hard Bondage. The ſervice of a Luſt, the bondage of a baſe Luſt, is worſe then any Turkiſh or Egyptian Bondage, to do the Devils drudgery: Thou haſt wearied thy ſelf with the greatneſs of thy way. Iſa. 57.10. Sinners take much pains, endure much labour, and hardſhip in the ſatisfying of their luſts.

2. Though they did ſigh under their bondage, and they had none to help; yet when help was offered, they had no heart to receive it, and cloſe in with it; but did fooliſhly and frowardly refuſe and reject it. They refuſed Moſes, Exod. 2.14. Act. 7.25, 35. So Sinners in their natural bondage, they will ſometimes cry out and complain of their ſins, but yet refuſe offers of Grace. When the Lord comes to deliver them, they hold faſt deceit, and refuſe to return. Jer. 8.4, 5.

3. When they began to think of getting free, Pharaoh purſues them with all his might: all the Land is in an uproar, whereas all was quiet before, Exod. 14.5, 9. And they are brought to a deſperate ſtrait, the Sea before them, the Mountains on each hand, their Enemies behind them at Baal zephon, Exod. 14. So doth Satan, when the Soul begins to break looſe, then Beelzebub roars; he lets it go on quietly till then, but then purſues it with dreadful temptations. Luk. 11.21. When the ſtrong man armed keeps the houſe, all is in peace; but when a ſtronger then he comes to diſpoſſeſs him, then he rages, and often drives it into deſperate ſtraits and diſtreſs of Spirit.

4. Yet notwithſtanding all this oppoſition, the Lord delivers them, and brings them forth with a mighty hand and with an out-ſtretched arm, Exod. 14. So he brings forth the Soul in deſpite of Satan from out of its natural condition, by the outſtretched arm, and by the almighty power of the Holy Ghoſt; converting Grace is irreſiſtible.

3. Iſraels deliverance out of Egypt of old, was a Type of the New Teſtament Churches deliverance from the Yokes of Antichriſt. For Egypt is expreſly made a Type of Rome, Rev. 11.8.

To be under the yokes of men, under Antichriſtian bondage, it is worſe than Egyptian bondage: for that was chiefly over the bodies, but this over the Souls of men, this is Romes Merchandice, Rev. • 8.

That men muſt have their Conſciences kept in the Pocket of a baſe Prieſt at Rome; for him to oppreſs their Conſciences and exerciſe dominion over their Faith, what fearful ſlavery is this?

Hence alſo to make the Parallel yet a little clearer, look as Moſes and Iſrael ſang when they came forth out of literal Egypt.

So in like manner when the Churches of the New Teſtament came forth out of Antichriſtian bondage, they are ſaid to ſing the ſong of Moſes and of the Lamb. Rev. 15.3.

2. Another typical Diſpenſation of Deliverance and Mercy towards Iſrael of old, was their Paſſage through the red Sea, as on dry Land: the Story whereof is recorded, Exod. 14.

A very great and mighty work of Providence, and very often celebrated with triumphing praiſes to God, in after times. See Iſa. 63.12, 13. and Hab. 3.8, 9. and often in the Pſalms.

The Sea they paſſed through is called the Red Sea: the reaſon of which name is thought to be from Eſau, who got the Sirname of Red, and whoſe Seat and Habitation was bordering upon this Sea. The place where they paſſed over, I find in Geographers that it was four Myles broad.

The means was by Moſes ſtretching forth his Rod, and the Lord ſending an Eaſt Wind, verſ. 21. The Waters ſtood as a Wall: not in the ſhape and figure of a Wall, (for then it is not likely that Pharaoh and the Egyptians, as mad as they were, would have dared to have purſued them) but probably in the ordinary figure that other Waters uſe to have: but they did ſerve to the uſe of the Wall on each ſide the Camp, to keep off the Egyptians that they could not incloſe the Iſraelites, and compaſs them about.

That this was a typical Diſpenſation, the Apoſtle doth affirm here in the Context, 1 Cor. 10.1, 2. The Myſtery of it was this; it repreſented Baptiſm, and that both in the outward form, and the inward good of Baptiſm.

1. Here was a manifeſt Repreſentation of the outward Ordinance: for here was an application of the Element of Water by Moſes the Miniſter of God, unto the whole Church of God, who were ſix hundred thouſand Men, beſides Women and Children: Theſe were all baptized by Moſes in the Sea: but how was the Water applied to them? The Egyptians were drowned and overwhelmed in it; but there was no contiguous application of it to the Iſraelites, otherwiſe than what drops of Water might be blown upon them by the Wind, that ſtrong Eaſt-Wind: but they paſſed through the place of that Element, and ſo here was 〈◊〉 figure and a ſhadow of Baptiſm.

2. Beſide the outward form, the inward good 〈…〉 was alſo repreſented and lively ſet forth in this 〈…〉 thus: That as Iſrael when departing out of Egypt, 〈…〉 by Pharaoh did paſs ſafely through the Sea, when th •… •• yptian Enemies were drowned in it: So when the Iſrael of God are departing and making their eſcape to the ſpiritual Reſt, they ſee before them the ſwelling Waves and Billows of the Wrath of God ready to ſwallow them up, and the Iniquities of their heels together with the Prince and Powers of Darkneſs purſuing them: but Jeſus Chriſt drys up theſe Floods and deep Waters of the Wrath of God for all his People, and is as a Wall of ſafety to them on each hand, and leads them ſafely through it.

But he cauſeth theſe Floods to overwhelm their Enemies, he triumphs over them in his fury, over Principalities and Powers and all implacable Adverſaries; he kills and buries Sins and Devils, that they can no more riſe up to hurt his people, than a drowned Egyptian can to hurt an Iſraelite.

The Wrath of God is often compared in the Scripture to Floods and deep Waters, Pſal. 69.1, 2. God is ſaid to be with his people when they paſs through the Waters, Iſa. 43.2. And he is ſaid to drown their ſins in the depths of the Sea, Micah. 7.19. And as Iſrael was thus Conducted ſafe in the morning Watch, Exod. 14.24, 27. So Chriſt in the morning Watch of his Reſurrection, and in the morning of the general Reſurrection and laſt Judgment, triumphs over all the Enemies of his people, Pſal. 49.14. Then his Church is fully paſſed from death to life, eternal life; then may Iſrael ſing the Song of Moſes and of the Lamb, and ſay, the Lord ſhall reign for ever, and ever. Exod. 15.18.

Much Teaching, and many other Inſtructions might be learned from all the Circumſtances of this Diſpenſation. The Egyptians here, met with a puniſhment ſuitable to their ſin. They had drowned the Children of Iſrael; and now fourſcore years after, they themſelves are drowned in the Red Sea: and from the ſore diſtreſs that Iſrael was in, the Sea before them, their Enemies behind them, the Mountains on either ſide; inſomuch that they had no other choice, in the eye of reaſon, but either to be drowned or ſlain. We may here obſerve, that the moſt glorious Deliverances of the Church, are in their greateſt ſtraits and moſt deſperate diſtreſſes: we may alſo obſerve the invincible ſafety of the Church of God in all Tryals, under all troubles.

The Fire cannot burn them, as you have ſeen before in the burning Buſh, which burnt, and was not conſumed: the Sea cannot drown them; you have formerly heard of Noah floating upon the Waves in an Ark of ſafety, when all the World was Sea; and now you ſee Iſrael ſafe in the bottom of the Sea.

Oh! Truſt God and follow the Lord fully, when he leads you into dangers and difficulties, as deep as the bottom of the Sea: 2 Chron. 20.12, We know not what to do, but our eyes are unto thee. It was by Faith that Iſrael did this, Heb. 11.29. Some make the Red Sea a Type of the blood of Chriſt, That through his blood we paſs to the Land of Promiſe.

3. Their marching through the Wilderneſs, thoſe Deſerts of Arabia with their God in the head of them, Pſal. 68.7. The Wilderneſs of an unregenerate Condition: ſo Burroughs of holy Courage on Heb. 11.27. Cap. 25, and 26. Interprets and applies this their Paſſage out of Egypt unto Canaan.

Herein was an eminent Prefiguration of three things.

1. Troubles, difficulties, temptations in the way to Heaven, that through many tribulations we muſt enter into the Kingdom of God, Act. 14.22. This World is but a Wilderneſs, an howling Wilderneſs, full of Lyons and Leopards, ſins and troubles, Cant. 4.8. full of fiery Serpents, and Scorpions, and Drought: as thoſe Arabian Deſerts were.

2. We may here ſee as in a Glaſs, the Corruptions of our own hearts.

That this was a great part of the meaning of this Type, the Apoſtle ſhews at large in many Verſes of the Context, v. 5. to 10.

Look what Iſrael did, and how they carried it in the Wilderneſs, we are apt to do the like: we are apt to think they were a very murmuring froward People: but if thou hadſt been in their Circumſtances, thou wouldſt have done as bad as they.

3. The periſhing and miſcarrying of many Souls under ſome preparative and initial Works, is alſo here plainly held forth. For many of them periſhed in the Wilderneſs while they were in tranſitu, between Egypt and Canaan.

So doth many a Soul after ſome beginnings and motions heavenwards. The Apoſtle applies it thus, Heb. 4.1, 11. leſt any man fall ſhort after the ſame example of unbelief: and here 1 Cor. 10.5. many of them were deſtroyed in the Wilderneſs.

4. Their paſſing through Jordan under Joſhua's Conduct, the Prieſts bearing the Ark, going in before them, and ſtanding in the midſt thereof, till all the people were gone over. Joſhua 3.13, 17. and 4.10, 18.

The ſignification of this, was (as the Diſpenſation it ſelf was) much after the ſame nature with their Paſſage through the Red Sea, but accompanied with differing Circumſtances.

In general it repreſented and held forth Chriſt going before his people, and himſelf bearing their ſorrows that would have ſunk them: he wafteth them ſafely through all their ſorrows and miſeries, and through death it ſelf over unto their eternal Reſt.

It was at this place Bethabara 〈 in non-Latin alphabet 〉 domus tranſitus the houſe of Paſſage, from 〈 in non-Latin alphabet 〉 domus and 〈 in non-Latin alphabet 〉 tranſire. Chytraeus in Joſh. 3. & 4. The place that Jeſus Chriſt was baptized at when he entred upon his Miniſtry, Joh. 1.28.

And as Iſrael of old did paſs over on the tenth day of the firſt Month, Joſh. 4.19. Paulus Eber. Pref. in Calend. Hiſt. Encamping in Gilgal where they kept the Paſſover. Joſh. 5.10. So it ſeems that on the ſame tenth day of the firſt Month, Chriſt rode into Jeruſalem, where he not only kept the Paſſover, but preſented himſelf the true Paſchal Lamb to be ſlain for us, and encountring with the ſwellings of Jordan, the whole Confluence of the Wrath of God, and the ſins and ſorrows of all his Elect: he hath opened a Paſſage for them through the midſt of Jordan, as it were into the Land of their eternal Reſt.

5. And ſo this brings me to the Fifth typical Diſpenſation of Providence to them of old, viz. Their Entrance into Canaan under the leading and conduct of the ſame Joſhua, who had led them through Jordan. The Hiſtory whereof is the main Subject of the Book of Joſhua.

The Myſtery of this Diſpenſation is plain and obvious. Canaan was a Type of Heaven; it ſhadowed forth another and a better Country, that is an heavenly, Heb. 11.16. Their Reſt in the Promiſed Land ſhadowed forth another Reſt remaining for the people of God. Heb. 4.8, 9.

Theſe things were partly ſpoken to, when we were upon the Perſonal Types, where we ſpake of Joſhua as a Type of Chriſt, the true Jeſus or Joſhua,

6. The laſt typical Deliverance that I ſhall mention, is their deliverance out of their Captivity in Babylon.

Their Bondage in Babylon was a Type of ſpiritual bondage: their Deliverance, a Type of ſpiritual deliverance by Chriſt, and of his raiſing up his ſpiritual Kingdom.

Hence it is obſervable, that the Prophets, when ſpeaking of that Recovery from Babylon, they paſs from that to Chriſt, and our ſpiritual Reſtoration through him: and they ſpake more magnificently of that, than was fulfilled in the Letter and Hiſtory; and they often intermix Paſſages that are plainly and undeniably meant of Chriſt, and of his ſpiritual Grace and Kingdom, of which that temporal Deliverance was but a taſte and Type. See Jer. 32.36, 37, 40, 41. alſo Jer. 33.15, 16. and in very many other places,See Calvin in loc. the Prophets ſtill lead the people from that to Chriſt, in whom all the Promiſes and Prophecies are fully and perfectly accompliſht.

Moreover Babylon was a Type of Rome, and conſequently their deliverance out of Babylon, a Type of the Churches deliverance in the New Teſtament from under the Yoke of Antichriſt: and the Circumſtances alſo agree.

1. That it was a gradual work: for ſome came back with Zerobabel, others afterwards with Ezra, and others laſtly with Nehemiah: So is the Reformation out of Popery. The firſt Reformers were not infallible; therefore could not reform all things at once.

2. It met with much oppoſition, and was carried on through great difficulties: and of all their Enemies, the Samaritans did moſt obſtruct them, of whom you read 2 Kin. 17. that they ſerved the Lord, and other Gods. and Ezra 4.1, 2. When rejected, then they brake out into open oppoſition: and again in the New Teſtament, Joh. 4.9. whereby it appears that they did believe and expect the Meſſiahs coming, as well as the Jews, Joh. 4.20. and again Rev. 3.9. they are there deſcribed. The Sum is, they had a kind of mongrel Religion made up partly of Judaiſm, and partly of Paganiſm. So now when the Church of God under the New Teſtament, is coming forth out of ſpiritual Babylon: There is a mongrel Generation riſen up, whom ſome have fitly called Calvino Papiſtas, Calvinian Papiſts, who are for the Proteſtant Doctrine, and for Popiſh Worſhip.

I refer it to every ones Conſcience, to judge whether it may not be fitly applied to our late Innovators, who are for a Linſey-woolſey Religion, a mixture of ſound and wholſome Doctrine, with Antichriſtian popiſh worſhip: their Wine is mixt with Water; the Proteſtant Faith, with popiſh Ceremonies and Superſtitions: they build Hay and Stubble upon the Foundation.

The Foundation of our Church is right, which is Jeſus Chriſt, and Juſtification by Faith in his blood: but the Superſtructure they build upon it, is humane Inventions and Superſtitions: which is not Gold and Silver, pure Worſhip, and wholeſome Diſcipline; but Hay and Stubble, and the day will diſcover it, 1 Cor. 3.

2. Typical vengeance and deſtruction upon the Enemies of his people. For as the Jews were a typical people, and did prefigure and repreſent the whole Church of God under the Goſpel: So the neighbour Nations with whom they had to do, were alſo Typical of Goſpel Enemies to the Church; and their Sins and Judgments, did prefigure and ſhadow forth ſomething Analogous under the New Teſtament.

I ſhall refer them to 2. ſorts. Typical Prefigurations.

1. Of Rome, and 2. Of Hell it ſelf.

1. Types of Rome. There be 5. places and people in the Old Teſtament, that ſeem to be Types of Rome and Antichriſtian abominations.

1. Sodom, Rev. 11.8. for their monſtrous Luſts, and unnatural filthineſs and uncleanneſs.

2. Egypt, for their Idolatry, and cruelty to Gods People: Therefore the Plagues of Rome are deſcribed with alluſion to the Plagues of Egypt. Rev. 16. Here is noiſome boyles, and Rivers of blood, and darkneſs, and Locuſts, &c.

3. Jericho. Hence that Curſe of Joſhua upon the Rebuilders of it, Joſh. 6.26, 27.

This City was the firſt that ſtood out againſt the People of God, which Curſe was not in vain, 1 Kin. 16.34. This ſeems to have had a further meaning, to hold forth the irreparable ruines and everlaſting deſtruction of all the implacable Enemies of God and his People, and eſpecially Rome and Antichriſt, which is to periſh like a Milſtone caſt into the Sea, never to riſe more, Rev. 18.

Vid • on Joſhua among the perſonal Types.This Curſe of Joſhua, will come upon all ſuch as ſhall attempt to Rebuild Rome and reſtore Popery, when the Lord hath caſt it down.

4. Edom and Bozra the chief City thereof, that is, Italy and Rome: therefore the ſame expreſſions which belong to Babylon, and are ſpiritually underſtood of Rome, Iſa. 13.19, 21. are alſo uſed concerning Edom. Iſa. 34.11 — and verſ. 4. The ruine of Idumea is ſet forth with expreſſions like unto thoſe, Rev. 6.12, 13. The land ſhall become burning Pitch, verſ. 9, 10. the meaning is, dreadful vengeance, hideous indignation. Iſa. 63.1. Who is this that cometh from Edom, with dyed Garments from Bozra? Chriſt is there ſet forth as cloathed with Garments, dipt in the blood of his Enemies.

5. Babylon. For this the Scripture is expreſs, Rev. 17.5, and verſ. 18.

From all which we ſhould learn, both to know and to take heed of Antichriſt, ſeeing the Lord hath ſo many ways declared, and foreſignified him unto us.

Shall we look back toward Sodom? Remember Lots Wife. Shall we return into Egypt again? Shall we Rebuild Jericho? Would we be found in Bozra or Babylon, in the day of the Lords fury?

2. Types of Hell. For as they had Types of Heaven and ſpiritual Glory; ſo they had likewiſe of Hell and ſpiritual Torment and Miſery.

They had all things taught and repreſented to them, by things outward and viſible. And the viſible expreſſions of divine vengeance upon Wicked Men of old, led the People of God further to ſee and take notice of that eternal Wrath that is to come.

I ſhall inſtance therefore in 4. Prefigurations of Hell.

1. The Deluge, or deſtruction of the Old World by Water. The Apoſtle parallels this and the deſtruction that ſhall be by Fire at the great Day together, 2 Pet. 3.6, 7. Hence Hell is called in the Old Teſtament 〈 in non-Latin alphabet 〉 Quahal rephaim Coetus Gigantum. Prov. 21.16. Prov. 2.18. Iſa. 14.9, 10. It ſtirreth up the Rephaims for thee.

God that hath overthrown the Gyants of the old World, and caſt them upon their backs in Hell; Thoſe men of Renown are now roaring and wailing under the Waters, as the vulgar Latine reads that place Job. 26.5, 6. Gigantes gemunt ſub Aquis; he hath conquered thoſe Gigantine Sinners, who were cut down with a Flood, as Job. 22.16. He is able to deal with other Rebels: Never any hardened himſelf againſt God and proſpered, Job. 9.4.

2. Sodom. Therefore Hell is called the Lake that burneth with fire and brimſtone. Rev. 20.10. and 21.8.

3. Egypt, when under the ten Plagues, eſpecially that of darkneſs, Exod. 10.21, 22. For Hell is a place of utter darkneſs, Mat. 25.30.

In ſtead of darkneſs the Pſalmiſt doth not mention that, but ſaith, He ſent evil Angels amongſt them. Pſal. 78.49. A lively prefiguration of Hell, wherein there is utter darkneſs; but yet light enough to ſee affrighting apparitions of Devils and evil Angels.

4. Tophet, an horrid and curſed place wherein they were wont to Sacrifice their Children in the fire, to Molech. It was in the Valley of the Son of Hinnom. Hence Hell is called in the New Teſtament 〈 in non-Latin alphabet 〉 , quaſi Vallis Hinnom.

This Tophet was a place every way execrable, both for the hideous Wickedneſs there committed, and for the hideous Plagues and Judgments there executed. There they did Sacrifice their Children to the Devil, with an hideous noiſe to drown their Crys and Skreetchings.

Vid. my Notes on the Creation. Gen. 1. Mede. Diſc. 7. For an external deteſtation whereof King Joſiah polluted it, and made it a place execrable, ordaining it to be the place, where dead Carcaſſes, Garbage and other unclean things ſhould be caſt out; for the conſuming whereof to prevent annoyance, a continual Fire was there burning.

Yea the Lord himſelf as it were Conſecrated this place of Execration, by making it the Stage of his Fury, and the Field of his Vengeance in hideous Plagues and Judgments. For here he deſtroyed Senacherib, with the reſt of that blaſpheming Army▪ that damning roaring Crew. Here an hundred eighty five Thouſand of them were ſlain miraculouſly, and their Carcaſſes (as it ſeemeth) burnt with Fire, to prevent annoyance and infection, and putrefaction of the Air. Iſa. 30.31, 33. For Tophet is prepared of old.

And in the ſame place again in another day of the Lords Fury, when he did let looſe the Chaldeans upon them, the Jews were ſlain in ſo great numbers, till there was no room left to bury them, ſee Jer. 7.31, 32, 33. From all which this place came to be the name of Hell, as being a place every way execrable, and having been made by God the Gate of Hell as it were, and the paſſage to eternal Deſtruction, by ſo many remarkable Executions of his dreadful and direful diſpleaſure in that place. We do not find Gehinnom uſed in the Old Teſtament for the name of Hell, as the Learned have obſerved. But Hell got that name during the time of the ſecond Temple: the forementioned grounds and occaſions of the name, being not till about that time in being,Mede. Diſc. 7. pag. 41. and accordingly the name is to be found in the Jewiſh Writers of that time: and was uſed by our Saviour as a name then vulgarly known among the Jews. You ſee then what Types of Hell they had under the Old Teſtament, namely the Deluge, Sodom, Egypt, and Tophet.

You have heard alſo that they had five Types of Rome, to wit, Sodom, Egypt, Jericho, Edom, and Babylon.

Theſe were typical preſignifications of Goſpel Enemies and Goſpel Vengeance.

And now I have gone through theſe Occaſional Types, whether things or actions, whether typical mercies, or typical vengeance.

That which next remains, is thoſe perpetual ſtanding Types which the Scripture calls everlaſting Statutes. For beſides theſe Occaſional Types which were exhibited in a tranſient way, and did exiſt but for a time; they had alſo other Types that were of a more enduring nature, and did continue to the end of that Old Teſtament Diſpenſation, namely, the whole Ceremonial Law, whereof we ſhall ſpeak hereafter, the Lord aſſiſting.

June 4, and 7: 1668. Heb. 10.1.

For the Law having a ſhadow of good things to come, and not the very Image of the things, &c.

SOme entrance and progreſs hath been made upon the Types. You have heard (Beloved) what a Type is. The nature of it hath been opened from Rom. 5.14.

We have diſtributed them into two Sorts, Perſonal and Real: which diſtribution will carry us through this whole Subject.

The Perſonal Types we have gone through as briefly as we could, inſtancing both in ſeveral individual Perſons both before the Law, and under the Law, and in typical Ranks and Orders of men, which were deſtined and ordained of God to repreſent and ſhadow forth him that was to come. The Real Types we have alſo begun to ſpeak unto, and we diſtributed them into two ſorts, Occaſional and Perpetual. Occaſional Types are ſuch as God gave them upon ſpecial Occaſions, the moſt of them before the ordinary and perpetual ones were ſettled. Such as the Pillar of Cloud and Fire, Manna, the Brazen Serpent, their paſſing through the Red Sea, and other ſuch like occaſional and extraordinary Diſpenſations, of which we ſpoke from 1 Cor. 10.11. All theſe things happened unto them in Types.

By the perpetual Types we intend ſuch as God by inſtitution ſettled and ſtated in that Church, to the end of that Age, of that whole Old Teſtament Diſpenſation, till the coming of Chriſt the Truth Subſtance and Scope of them.

Of theſe we are now to ſpeak, as the Lord ſhall enable us, it is the Scripture Phraſe, it calleth them perpetual Statutes or everlaſting Statutes.

The Phraſe is firſt uſed, as I remember, in reference to Circumciſion, which is called Berith Yolam, a perpetual Covenant. Gen. 17.7, 8.

Afterwards we have it again concerning the Paſſover, Exod. 12.14, 17. which is there called 〈 in non-Latin alphabet 〉 Statutum ſaeculi, an everlaſting Statute.

See likewiſe Exod. 27.21. and 28.43. A Statute for ever. and 29.9. A perpetual Statute: ſo Levit. 3.17. and 24.9. An everlaſting Statute, Levit. 16 34. And indeed this Phraſe of Speech doth occur between twenty and thirty times in the Books of Moſes. It ſhall be a perpetual Statute, or an everlaſting Statute, or a Statute for ever throughout your Generations, that is, a ſtanding Type, and not meerly tranſient and occaſional.

Only there hath been ſome miſtake and miſunderſtanding of this Phraſe, which muſt be cleared before we leave it.

The unbelieving Jews have ſeemed to interpret and underſtand it, concerning an abſolute Eternity, which hath been one occaſion or pretence alledged by them, for their ſtumbling at Chriſt and at the Goſpel, becauſe he hath removed and taken away the Law of Ceremonies.

But beſides many other things that might be ſaid, to ſhew the weakneſs and folly of their pretence in this matter, I ſhall but note theſe two things.

1. That this word, for ever, is often uſed in Scripture for a limited duration. As for inſtance, it is uſed for duration till the year of Jubilee. Exod. 21.6. He ſhall be a ſervant for ever, that is, only till the year of Jubilee, in caſe he lived ſo long. For then he was to go free by vertue of that Law, Levit. 25.13, 28, 40, 41.

Sometimes it is uſed for a continuance during life. As 1 Sam. 1.22. that he may appear before the Lord, and there abide for ever. Explained verſ. 28. Therefore alſo I have lent him to the Lord as long as he liveth.

Sometimes it is uſed for duration, to the end of the Old Teſtament Diſpenſation For all the Land which thou ſeeſt, to thee will I give it, and to thy Seed for ever. Gen. 13.15. The Land given to thy Seed for ever: which cannot be Interpreted concerning an unlimited Eternity, unleſs they will ſay, that God hath broke his Promiſe: for they have been Ejected and caſt forth of that Land theſe ſixteen hundred years. 1 King. 8.13. I have ſurely built thee an houſe to dwell in, a ſettled place for thee to abide in for ever. Pſal. 132.14. This is my reſt for ever, here will I dwell, for I have deſired it. He doth not dwell, nor manifeſt his preſence there now: but God hath given them up to invincible perverſneſs and darkneſs, and prejudice in this particular.

2. There be manifeſt intimations in the Old Teſtament, that theſe Ceremonial Laws were not to continue always, but to ceaſe and be aboliſhed in the fulneſs of time. Jer. 3. They ſhall ſay no more the Ark of the Covenant of the Lord. Jer. 31. Not according to the Covenant that I made with their Fathers, but this ſhall be the Covenant, I will put my Law in their inward parts, and write it in their hearts, &c.

But ſo much for the explication of this Diſtinction of the Types, into Occaſional, and Perpetual. You ſee the true ſenſe and meaning of it, and what clear Scripture ground there is for it.

Theſe perpetual Types or everlaſting Statutes, are no other but that which we call the Law of Moſes, or the Ceremonial Law, whereof this Text ſpeaks, and lays down this Propoſition.

Doct. That the Law hath a ſhadow of future good things, but not the very Image of the things themſelves.

The ſame thing is aſſerted and held forth, though in other words, but to the ſame ſcope and ſenſe in other Scriptures. As Rom. 10.4. Chriſt is the end of the Law for Righteouſneſs, to every one that believeth. Joh. 1.17. The Law came by Moſes, that is, the Law as oppoſed to Grace and Truth: but Grace and Truth by Jeſus Chriſt. Truth here is not oppoſed to falſhood, for Moſes ſpake no lyes; but to Shadows and ſhadowy Promiſes: and ſo the truth of them, is the performance or accompliſhment of them, in oppoſition to the bare ſhadow and typical Promiſe of them. And this is called Grace, becauſe there is ſo much of that in the Goſpel, and ſo little of it (but on the contrary much of rigor and terror) in the Law of Moſes. So the ſenſe amounts to thus much: That Moſes delivered Law, that is, Shadows and Ceremonies, which were but legal, and dark and rigorous: but Chriſt brought in Grace and Truth, that is, the real and ſweet accompliſhment and performance, of all the good that Moſes had promiſed in that dark and low and legal way, which is conſonant to that we have here in the Text, that the Law hath the ſhadow, but not the very Image of the things themſelves.

Here be Four things to be cleared.

1. What is meant by the Law. 2. What by theſe future good things. 3. What by the Shadow which the Law hath, and the very Image of them which the Law wanted. 4. What are the particular ſeveral parts of this Law of Ceremonies, theſe perpetual or everlaſting Statutes.

Queſt. 1. What is here meant by the Law?

Anſ. A Law, is a rule of Acting given by a Superior, who hath Authority and Power of commanding, to his Inferior: this is the general nature of a Law.

God therefore being the ſupreme Lord and abſolute Sovereign over all his Creatures, is the Great Law-giver. James 4.12: There is one Lawgiver, who is able to ſave, and to deſtroy.

All thoſe to whom God commits Power over others, may be ſaid to give Laws to them: except ordinary Officers in the Church whom he hath intruſted no further, but only with the execution of his Laws, promulgated and recorded by himſelf, by his extraordinary Officers in the written Word.

But Magiſtrates may be ſaid to be Legiſlators as to Civil Laws: of whom Moſes was the firſt that delivered Laws in Writing to the People under him, which he received from the Mouth of God.

Now the Laws delivered by Moſes, are referred in the Scripture to three Heads. Moral, Ceremonial, and Judicial, which are expreſſed by three words, Thorah or Mitſvah, Chuquim, and Miſhpatim: which words are ſometimes uſed and put together in the Scripture, to ſignifie theſe three ſorts of Laws, Deut. 6.1. Mitſvah, Chuquim and Miſhpatim: the ſame words Deut. 26.17. ſee Ezra 7.10— Mal. 4.4. Thorah Aſher Tſivithi: the Law which I commanded.

The firſt ſort of Laws, viz. Moral, reſpects them as Men: the ſecond, as a Church: the third, as a Common-Wealth.

The firſt ſort, viz. the Moral Laws, are ſtill in force and binding unto all men in all Ages.

The third ſort, viz. Judicial Laws are of a mixt nature, ſome being Hedges as it were, and Fences to the Moral Law: and ſome to the Ceremonial, and ſo they participate of the nature of thoſe Laws to whoſe defence they ſerve.

The Judicials that ſerve to the defence of the Moral Law, have ſomething of moral equity and reaſon in them, and ſo are ſtill in force. As that he that ſheds mans blood, by man ſhall his blood be ſhed: this is a Fence which God hath ſet about the ſixth Commandment, and ſo remains in force in all Nations, to all times and Ages unto this day.

But others of theſe Judicials are ſet as Fences about the Ceremonial Law, and ſo muſt needs be fallen together with it.

Now the Law of which the Text ſpeaks, it is not the Moral, nor the Judicial as ſuch, but the Ceremonial Law of Moſes called Epheſ. 2.15. the Law of Commandments contained in Ordinances and Col. 2.14. the Hand writing of Ordinances.

This Text cannot intend the Moral Law, for that had no ſhadow of Goſpel benefits: nor the Judicial Law, as ſuch, for part of it was an Appendix to the Moral Law, and the other part was only for the defence of the Ceremonies.

But the Ceremonial Law is here intended: for that was of a ſhadowy nature, it had a ſhadow of good things to come.

Queſt. 2. What are theſe future good things?

Anſ. It is the good things of the Goſpel, which may be ſaid to be future upon a double account.

1. Future, in reſpect of the Law, and Old Teſtament times.

2. Future, in reſpect of this life. So future good things, is eternal good things. Calvin in loc. ſee 1 Joh. 3.2. It doth not yet appear what we ſhall be. Though we have the foretaſtes and beginnings of them already, yet the perfection of them is future, reſerved in Heaven for us.

Queſt. 3. What is meant by the ſhadow of theſe future benefits? And what by the very image of the things themſelves?

Anſ. In a word, a Shadow here, is a dark and weak reſemblance and repreſentation of things. But the very Image of the things themſelves, is a clearer and better repreſentation of them.

The Apoſtle uſeth this Metaphor of a ſhadow, concerning the Moſaical Ceremonies. Col. 2.17. In oppoſition to Chriſt the body and ſubſtance thereof.

Here he oppoſeth 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 . Alluding (as it ſeemeth) to the rude draught and firſt delineation of a Picture by the Painter, and to the full perfection thereof, when drawn forth in all its Lineaments and Colours and whole Proportion. So the Shadow is the firſt rude Draught.

The Image is a more lively and exact repreſentation. So the dark Shadow is aſcribed to the Law. The more lively Image to the Goſpel. The things themſelves are in Heaven. So ſome Interpreters carry it, Vid. Mayer. Calvin in loc. And the Apoſtle hath ſome expreſſions looking that way in other Scriptures: as when he ſaith, that here we ſee but in a Glaſs darkly, that is, the Glaſs of Goſpel Adminiſtrations, wherein we ſee the lively Image and Picture (as it were) of Chriſt crucified, Gal. 3.1. 2. Cor. 3.18. ſee as in a Glaſs. He is there comparing the Law and the Goſpel, But in heaven we ſhall ſee face to face, ſee 1 Cor. 13.12.

Under the Law they had no more but the Shadow, but now under the Goſpel we have the very Image; we ſee things as in a Glaſs, but in Heaven we have the things themſelves.

And now to ſum up all that hath been ſaid in Explication, the Doctrine amounts to thus much: That the Ceremonial Law hath a ſhadow, or a dark and weak repreſentation of the good things of that eternal future happineſs, the more lively Image and Portraiture whereof, we have under and by the Goſpel.

Queſt. 4. What are the ſeveral parts of this Law of Shadows and Ceremonies, theſe perpetual Types or everlaſting Statutes?

Anſ. This is a large Field. I ſhall refer them at preſent to five ſeveral Heads, omiting Sub diviſions, leſt they be troubleſome to weak memories.

1. The initiating Seal, to wit, Circumciſion. 2. Their Sacrifices and Purifications of ſin and of uncleanneſs. 3. The Temple and Tabernacle, and other holy places. 4. The Prieſthood, with the whole legal Miniſtry. 5. The Feſtivals or Legal Times and Seaſons.

Theſe five general Heads will carry us through this whole Subject of the Types. For the whole Ceremonial Law, and all or moſt of the Statutes of it, will come in under ſome of theſe Heads.

1. The initiating Seal of thoſe times, which was Circumciſion, the firſt Inſtitution whereof we have in Gen. 17.10, 11. This is my Covenant which ye ſhall keep between me and you, and thy ſeed after thee: Every man child among you ſhall be circumciſed. And ye ſhall circumciſe the fleſh of your foreskin, and it ſhall be a token of the Covenant betwixt me and you. Which is contracted and epitomized into a few words by Stephen, Act. 7.8. And he gave him the Covenant of Circumciſion: and ſo Abraham begat Iſaac, and circumciſed him the eighth day: and Iſaac begat Jacob, and Jacob begat the twelve Patriarchs. Wherein he briefly tells us the ſubſtance of this Shadow, and the meaning of this Type, namely, that it ſignified and ſhadowed forth the Covenant of Grace.

2. Their Sacrifices and Purifications for ſin, and for uncleanneſs: of which Pſal. 40.6. Sacrifice and offering thou didſt not deſire: burnt-offering and ſin-offering haſt thou not required▪ with Heb. 10.5, 10.

Many things will come in under this Head: for they had both Sacrifices of Expiation for moral ſins, and Ceremonies of Purification for legal uncleanneſs and impurity.

I put them both together, becauſe they did both aim at one Scope, namely the cleanſing and purging away of ſin.

They had burnt-offerings, meat-offerings, peace-offerings, ſin-offerings, treſpaſs offerings.

They had legal Uncleanneſſes of ſeveral ſorts: they had unclean Meats, unclean Perſons, unclean Houſes, unclean Garments, unclean Veſſels: the ſaddeſt of all their ceremonial Uncleanneſſes, was the Leproſy, for all which they had Purifications anſwerable.

The general ſcope of all which, was to ſhadow forth Jeſus Chriſt in his purifying cleanſing power and virtue, as cleanſing us from the guilt of ſin by his Blood ſhed and ſacrificed for us, and from the filth and power thereof by his Spirit dwelling and working in us. Therefore he is ſaid to offer up himſelf a Sacrifice for us. Epheſ. 5.2. and to waſh us, and cleanſe us. verſ. 26, 27.

3. The Temple and Tabernacle, and the Utenſils thereof, with all their holy places. For they had many and divers of them: the whole Land of Canaan was an holy Land. They had Cities of Refuge.

Jeruſalem was an holy City, Mount Sion was an holy Hill, the Temple was an holy Houſe.

And before they had a ſixed Temple, they had (which was equivalent in ſignification, as well as like unto it in outward form) the Tabernacle. Heb. 9.1, to verſ. 6.

All which ſignified and ſhadowed forth both Chriſt and the Church: Chriſt in his humane nature, the Church both as viſible, and as militant and myſtical, and likewiſe as triumphant in Heaven.

Therefore the Church of God is called his Houſe, 1 Tim. 3.15.

4. The Prieſthood, with all the reſt of the Temple Miniſtry, Heb. 8.2. They had, beſide the High-Prieſt, the other Prieſts and the Levites, ſome whereof were Porters, ſome Singers; And here the Temple Muſick comes to be conſidered: the High-Prieſt was an eminent Type of Chriſt, the true and great High-Prieſt of his Church.

And all this Temple Miniſtry was a ſhadow of the true Goſpel Miniſtry: which though they cannot be called Prieſts in the Popiſh ſenſe, yet they may be called Antitypical Prieſts. The further myſteries of all which legal Miniſtry, we ſhall open more particularly afterwards, the Lord enabling us.

5. A Fifth of theſe perpetual Types, was the Feſtivals or Holy Times appointed by the Law, whereof they had many: their weekly ſeventh day Sabbaoths: their New Moons: their yearly Feaſts: That of Tabernacles, Paſſover and Pentecoſt: their ſeventh year: their Jubilee of fifty years, containing the Revolution of ſeven times ſeven: all which were a ſhadow of good things to come. Col. 2.16, 17.

Ʋſe 1. This Text and Doctrine gives much light for the reſolution of that queſtion, whether the Law of Moſes was a Covenant of Works, or Grace.

The anſwer is, That the Law hath a ſhadow of the good things of the Goſpel, but not the very Image of the things themſelves. There was a mixture in that Diſpenſation, you may take the Anſwer more fully in three Propoſitions.

1. The thing it ſelf adumbrated and ſhadowed forth in this Law of Ceremonies, is the future good things of the Goſpel: ſo that it was indeed a Covenant of Grace that they were under.

2. The manner of repreſentation of them was legal, and in the way of a ſhadow, not of a full and lively Image: ſo that it was a kind of legal Goſpel they had in thoſe times.

Vid. on Heb. 4.2. 3. The carnal Jews made it meer Law, by ſticking in the ſhell and ſhadow, and rejecting the Goſpel, or the thing it ſelf that was adumbrated and ſhadowed forth unto them.

Ʋſe 2. See the Juſtice of God in the rejection of the Jews. For might not Iſrael have underſtood? They did not want a competency of outward means, but they wanted hearts, Deut. 29.2, 3, 4.

Ʋſe 3. Encouragement in the ſearch we are now upon as to the Types: for it is the Goſpel, and the good things of the Goſpel that we look into, when we enquire and ſearch into the Types. The Law having a ſhadow of them: Vid. on Rom. 5.14. Serm. 1. Ʋſe: where there are three Rules for the better underſtanding of them. To which let me add this as an Appendix to the firſt, ſeek Light from God: Pſal. 119.18. Open thou mine eyes, that I may behold wondrous things out of thy Law. You may ſee wondrous things indeed, Jeſus Chriſt and the Goſpel, and many precious myſteries in this part of the Law of God; this Law of Ceremonies, if God open your eyes; but otherwiſe all will be dark to you.

Ʋſe 4. Encouragement to believe and receive the Goſpel: for it hath been held forth to the Faith of Gods people all along, and they have reſted upon it and found peace.

We have it declared in the cleareſt way, and indeed every way, for we reap the Fruit of thoſe former Diſpenſations; therefore how ſhall we eſcape, if after ſo many ways of teaching, we do not receive Inſtruction: ſee Heb. 2.3, 4.

October 30. 1666. Acts 7.8.

And he gave him the Covenant of Circumciſion, and ſo Abraham begat Iſaac, and circumciſed him the eighth day: and Iſaac begat Jacob, and Jacob begat the twelve Patriarchs.

THis excellent Sermon and Apology of Stephen, the firſt Martyr of the New Teſtament; the Scope of it, is to ſhew them the variety of Gods Diſpenſations towards his people, together with the various Rebellions and Oppoſitions of the Sons of men againſt him, and ſo to convince them that the ſcope and tendency of them all was to lead to Jeſus Chriſt: and that as former Diſpenſations had been deſpiſed, ſo was this, which was the Glory of all the reſt. He goes over the Hiſtory of the Church, from Abrahams time to the time of Chriſt, in ſundry moſt eminent and principal Diſpenſations of God towards his Church. In this Verſe he is ſpeaking of the Diſpenſation of God to Abraham. He had ſhewed before how he had called Abraham out of his own Country, how he had promiſed him a Poſſeſſion, the Land of Canaan; how he had foretold the affliction of his Seed for four hundred years, and their Deliverance afterward; how the Lord had given him the Covenant of Circumciſion, and how (under the influence of this Covenant) Iſaac was born, and Jacob, and the reſt of the Patriarchs.

And he gave him the Covenant of Circumciſion.

I ſhall give you no other Doctrine but the words themſelves.

Doct. That God gave to Abraham the Covenant of Circumciſion, that is the Doctrine.

That which I do deſign and intend, is a little explanation of Circumciſion, and of the Covenant thereof, (for that is the Phraſe here) and that in reference to our attendance upon God in this Ordinance of the New Teſtament Circumciſion, which we are now to wait upon him in.

To open to you the nature of Circumciſion.

You know there is an outward, and an inward part of it, as there is in all other Signs and Sacraments whatſoever.

Something muſt be ſpoken.

1. Of the Sign, the nature of the external Ordinance. 2. Of the Covenant that it relates to, and 3. What thoſe reſpects are wherein it doth relate to that Covenant.

1. For the external part of this Ordinance of Circumciſion.

It was the cutting away the Foreskin of the fleſh of Abraham, and his Male ſeed upon the eighth day.

The firſt inſtitution of this Ordinance, is recorded Gen. 17.10, 11. This is my Covenant which ye ſhall keep between me and you, and thy ſeed after thee, every man child among you ſhall be circumciſed. And ye ſhall circumciſe the fleſh of your foreskin, &c.

The Lord did appoint the Seal of this Covenant to be in that part of the body, in his infinite Wiſdom and Soveraignty, a thing which carnal Reaſon would deſpiſe.

There ſeems to be two principal accounts of it.

1. Becauſe thoſe Members of the Body are ſo much abuſed to ſin, in the way of uncleanneſs and filthineſs; therefore the Lord would now ſanctifie them, and ſeparate a Seed and Generation to himſelf: and uſually the greateſt Wrath of God to the Souls of men, is expreſſed by giving them up to abuſe thoſe parts of the Body.

The World was grown very degenerate, and the Lord was reſolved to leave a Monument, an everlaſting Monument of his Wrath for thoſe ſins in all Ages, and therefore deſtroys Sodom, Gen. 18. and before this Deſtruction, he appoints this Seal and Ordinance.

2. Another account of it is this, that it might be a ſure and a ſtrong Wall of Partition, between the Jewiſh and Gentle Nations of the World. It made the Partition Wall the ſurer, becauſe carnal Reaſon could not but deſpiſe ſuch an Ordinance.

Thoſe that know not God have no ſpiritual ſenſe of the thing, therefore we find the Heathens ſcoff at it: as Horat. —Curtoſque Judaeos. & —Credat Judaeus Apella. becauſe by their carnal Reaſon they could not ſee the reaſon of it. Therefore when the Lord would have both united to Jeſus Chriſt in one Body, he aboliſhes Circumciſion.

This Ordinance was diſpenſed to the Males, the Females were included and comprehended in the Males, and as fully and clearly comprehended in them, as the Land and the Trees are ſaid to be Circumciſed: ſo are all the Daughters of Abraham, as they came of circumciſed Parents, and married to circumciſed Huſbands: and their Sons were circumciſed, ſo that it was a circumciſed Nation and People.

It was to be done upon the eighth day after the Birth of the Child; and ſo in this Text, He gave him the Covenant of Circumciſion, and ſo Abraham begat Iſaac, and circumciſed him the eighth day.

The reaſon of this limitation might be, partly becauſe of the Infant ſtate of the Church in thoſe times; therefore the Lord teacheth them, and limiteth them even in ſuch ſmall particulars, which are now left to be determined only by the general Rule of the Word, even the particular time and ſeaſon of our Circumciſion.

Its thought alſo this might have ſome further myſtery in it, in reference to the Chriſtian Sabbaoth, which is the eighth day in one reſpect, the firſt in other ways of numbering; and to reſpect a new ſtate and life, after that the compleat and full number of the days of this life here are gone through; after the Week is ended, (the Week of this life here) we come to Heaven and Glory, which was one thing intimated in Circumciſion, as you will hear afterwards. But ſo much for the external part of this Ordinance, the cutting off the foreskin of Abraham and his Male ſeed, and that upon the eighth day.

2. To ſpeak a little to the myſtery of this Ordinance, the meaning of it, the ſpirit of this external Diſpenſation. For beſides the Shell, there was a Kernel; beſides the letter of the Law of the Ordinance, there was much ſpiritual myſtery intended and aimed at in it. Now then what is the myſtery of Circumciſion, the inward part of it, that is the Covenant. And he gave him the Covenant of Circumciſion. So that Circumciſion is the Covenant, and it is the ſame expreſſion where this Ordinance is firſt inſtituted: You ſhall have my Covenant in your fleſh, Gen. 17. It is called a Covenant, as other Signs and Sacraments are: it is a ſacramental Phraſe: the Lamb is called the Paſſover, the Bread the Body, the Wine the Blood of Chriſt: ſo Circumciſion is the Covenant of it.

But what Covenant is it that Circumciſion doth relate to?

This is the great Queſtion.

You know there be two Covenants, that of Works and Grace.

Now Circumciſion was not the Covenant of Works, but the Covenant of Grace.

That it was not a carnal Covenant, and a Covenant of Works; take theſe five Conſiderations to make good that ground, before we proceed any further: for if it be the Covenant of Works, it cuts off all that is to be ſaid, as to the ſpirit and myſtery of this Ordinance: all that you will hear afterwards, will be things belonging to the Covenant of Grace; therefore let us prove that it is not a carnal Covenant that Circumciſion doth relate to.

Argum. 1. Jeſus Chriſt is not the Covenant of Works, but Chriſt is the Covenant of Circumciſion; and therefore it is not Works, but Grace. He is ſo called in Iſa. 49.8. I will give thee for a Covenant to the people. Now Chriſt was in Circumciſion, he was the Miniſter of Circumciſion, he is the Seed which Circumciſion relates to, I will be the God of thy Seed. This Seed is Chriſt, Gal. 3.16. Now to Abraham and his ſeed were the promiſes made. He ſaith not, and to ſeeds, as of many; but as of one, and to thy ſeed, which is Chriſt. Chriſt is the ſum and ſubſtance of the Covenant of Grace: now this was the Covenant that God made with Abraham, and ſealed in Circumciſion, that he would give him a Seed, which Seed is Chriſt.

2. The Goſpel is Grace and not Works. The Covenant of Abraham was the Goſpel, and therefore it is Grace, but not Works. It is the Apoſtles expreſſion that the Goſpel was preached to Abraham. Gal. 3.8. The Scripture foreſeeing that God would juſtifie the Heathen through faith, preached the Goſpel before to Abraham. There is no Goſpel of Works, for Works is Law, and bad tidings: if it be the Goſpel, it is the Covenant of Grace.

3. If it was a Covenant of Works, it will follow, that Abraham and all the Old Teſtament Saints either were not ſaved, or elſe were ſaved without Chriſt, neither of which can be admited. The truth is, if it were Works, it will follow, they were all damned, for by works ſhall no fleſh be juſtified and ſaved. If they were ſaved, and yet by Works, they were ſaved without Chriſt, but without Chriſt there is no ſalvation. In him, in this Seed ſhall all the Nations of the World be bleſſed, that is, by Jeſus Chriſt: no bleſſing and ſalvation without him, and therefore he and his Seed were ſaved by Chriſt, for Grace was in this Covenant.

4. To be a God to any man, this is not carnal, this is not Works, but Grace. It is true, God was a God to Adam before he fell: but to be a God to Sinners, this is Grace: he was a God to Adam in innocency by virtue of the Covenant of Works, but he is not a God to any Sinner but in a way of free Grace. Now that was the Covenant, I will be a God to thee and thy ſeed, Gen. 17.7. Abraham was a ſinner, and a Child of Wrath by nature, as well as others; yet God was his God truly. For God to be a God to thoſe that never ſinned, there may be merit: but for God to be a God to thoſe that have ſinned, this is Grace indeed. Angels are ſaved by Works, Sinners cannot be ſaved but by Grace. That ever the Lord ſhould condeſcend to engage in ſuch a Relation, as to give a Sinner intereſt in him, and propriety in him as his God, this is Grace; they that do not think this is Grace, they do not need Arguments, but pity and prayer.

5. Conſider that it was the fatal error and miſcarriage of the carnal Jews, that they did underſtand Circumciſion and all the reſt of thoſe ancient Types and Ceremonies, they did underſtand them all as a Covenant of Works, and herein they loſt Chriſt and their Souls. It is every where charged upon them as their ſin; it is that which all the Prophets and Apoſtles do endeavour with all their might, to beat them out of thoſe miſconſtructions of Circumciſion, and the Covenant of God in thoſe times.

The Apoſtle proves it at large in Rom. 4. that it was Grace and not Works, that Abraham was juſtified by. Now this was the error that all the carnal Jews fell into, that they took it to be a Covenant of Works: as the Phariſees they had a Righteouſneſs of their own, they were all of that Spirit; they took it all as Law, even the Goſpel and the Grace that was in the Covenant, and ſo fell ſhort of the bleſſings of it: therefore if our New Teſtament Circumciſion be practiſed by any as the Covenant of Works, as the Jews did when the Apoſtle preached to them, they will fall ſhort of Heaven. Now if they took it to be a Covenant of Works, ſhall we juſtifie their errors and miſcarriage againſt the whole preaching of the Goſpel?

This is enough to ſhew that it is the Covenant of Grace, that Circumciſion doth relate to.

Now briefly what is this Covenant of Grace? And what is the Grace of the Covenant that Circumciſion doth relate to?

This is a very large Field. There were three parts of this Grace of the Covenant that the Lord made with Abraham and his Seed.

1. To be a God to him. 2. To give him a Seed. 3. To provide an Inheritance both for him and them.

And theſe three general Heads will comprize and take in the whole myſtery of Circumciſion.

1. The firſt part of the Covenant is this, that God would be a God to him and his Seed: and this indeed is moſt comprehenſive, and includes all the reſt. I will eſtabliſh my Covenant, and be a God to thee and thy Children after thee. Gen. 17.7.

And what is it for God to be a God, to be a God to a man? thy God, or a God to thee?

It is, when he gives to a poor Creature a ſpecial intereſt and propriety in himſelf: ſo that God in his alſufficiency and efficiency is ours, and we are his. All his Attributes and Works are ours, for our good. I will be thy God, that is, all my Attributes ſhall be thine, and for thy good, as really as they are mine for my Glory. The infinite Wiſdom of God ſhall contrive their good, whoſe God he is; the infinite Power of God ſhall effect it: the infinite Love of God is theirs; his Mercy, Truth, and all his Attributes are theirs. As his eſſential Power: ſo his working Power, or his actual Power. As he will be all to them: ſo he will work all for them. Now this, as I ſaid, includes and infers all the reſt: this is the firſt and moſt general.

2. That he would give him a Seed, that was another part of the Covenant. Gen. 17.5, 6. Thou ſhalt be a Father of many Nations, thy name ſhall be no more called Abram, but Abraham. I will make Nations of thee. As God did lengthen out his name: ſo he would lengthen out his Poſterity, even to length of time.

But now what is this Seed the Lord promiſed to Abraham? The queſtion is, whether it be a meer natural Seed, or a ſpiritual Seed?

Certainly it was not meerly a natural Seed; it is true, that is one thing that was the Shell and outſide of it; but the Kernel of this promiſe was a ſpiritual Seed.

There was a fourfold Seed promiſed to Abraham above a natural Seed, and I ſhall prove each Particular out of plain Scripture.

1. That great Seed, that was not only the Seed of the Woman, but the Son of God: this was the firſt and chief Seed here intended, Gal 3.16. He ſaith not as to Seeds, but to thy Seed, which is Chriſt, ſuch a Seed in whom all Nations are bleſſed. Now it is in Chriſt only that all Nations are bleſſed, therefore he was this promiſed Seed.

The Lord had not before limited the Seed Meſſiah to any particular Family, but left it at large (ſo far as appears) among the whole Race of Mankind. It was ſaid to Adam, the Seed of the Woman, there was then no further limitation till Noahs time, and then in Abrahams time, the Lord limits the Covenant to his Seed.

It was afterwards confined to Judah, one of the twelve Tribes: at laſt the Lord went further to one Family in Judah, namely, Davids: but here he limits it to Abraham, that of him ſhould come that great and bleſſed Seed: This was the main thing indeed, as without which all other Promiſes could never be beſtowed and fulfilled; but through him they are Yea and Amen. Abraham ſaw my day and rejoyced, he ſaw the Meſſias was to come of his Loyns; this was the Seed in whom he believed, and by which he was ſaved.

2. There was a Church-ſeed promiſed; the meaning is this, That the Church of God ſhould be continued in his Race and Poſterity, the true Religion ſhould be ſetled there.

There were other godly perſons before and after: we read of Melchiſedech and Job and his Friends, and it is very like there might be others: and when God had ſetled Salvation to Abraham, it was the duty of all others to joyn themſelves to that Church. The Lord entailed by Covenant all his Ordinances to Abraham and his Poſterity. He gave them his Statutes and Judgments, he choſe them to be a peculiar People, a People to the Lord; and that is a Church, a Society intruſted and inveſted with the Ordinances: and thus he dealt with them, he ſhewed his Statutes to Iſrael: this is no ſmall priviledge and mercy to enjoy the Ordinances: this is called the Kingdom of God.

This Chriſt threatned the Jews, that it ſhould be taken from them and given to other people, Mat. 21.43. that is God would ſettle his Church among the Gentiles, and give them his Ordinances. And that this is a Priviledge, we ſee by that expreſſion of the Apoſtle to the Epheſians, wherein he mentions it as a part of the dreadful miſery of the Epheſians, that they were Aliens to the Common Wealth of Iſrael.

3. There was a third thing intended, and that is a believing Seed, ſuch as ſhould be truly Godly: and of this the Apoſtle ſpeaks in Gal. 3.7. Know ye therefore that they which are of faith, are the Seed of Abraham: ſo that all true Believers are his Seed in that ſenſe. He is called the Father of the Faithful, all Believers are his Poſterity. There were Multitudes that were truly Godly of Abrahams Seed, and all that are Godly are his Seed; they walk in his ſteps, they are the Seed of the Covenant, they are ſpiritually related to him. He was the Pattern and typical Head of that Covenant, in which we do all believe, the Pattern of Faith to us: He is called our Father. It is ſaid of him, that he believed againſt ſenſe and reaſon, this was not writen for his ſake alone, but for us alſo that we might follow his ſteps.

4. There was included in this Covenant an ingrafted Seed: it is the Apoſtles expreſſion in Rom. 11.17. I mean, a Seed not only of the Jews, but of the Gentiles God did not only engage to Abraham that there ſhould be Church of his own natural Seed, and that there ſhould be Saints of his natural Seed, but that the Gentiles ſhould be ingrafted into his Covenant, and ſo become his Seed. Thou being a wild Olive Tree wert grafted in among them, and partakeſt of the root and fatneſs of the Olive Tree.

God did above and beyond the ordinary courſe of things, ingraft the Gentiles into that Covenant that he had once made with Abraham.

And thus you ſee what the Seed is which the Lord did promiſe in the Covenant, whereof Circumciſion was the Seal. He did promiſe to give to Abraham that Seed, firſtly and chiefly that Seed, who was the Son of God; and a Church Seed, and a believing Seed, and not only a Seed of the Nation of the Jews, but a Seed ingrafted into that Grace and Covenant from among the Gentiles.

We have gone through two Branches of the Covenant: the third is this.

3. That God would give an Inheritance to him and them; this was the third part of Gods Covenant with him.

It is the greateſt deſire in nature to have Children, and it is a good deſire, it is of God. And what do Parents deſire next? a comfortable Inheritance for them: and this did the Lord promiſe to Abraham. And in that Text which hath been ſo often alledged, God firſt promiſes to make him exceeding Fruitful; and then, I will give to thee and thy Seed after thee, the Land wherein thou art yet a Stranger. The Lord promiſed an Inheritance, and that Inheritance was the Land of Canaan.

Now the Queſtion is, whether this was a temporal or ſpiritual Inheritance?

Doubtleſs the Lord did not promiſe to Abraham Canaan meerly as a temporal Inheritance, but as a ſpiritual Inheritance. Canaan was not as other Lands are, a meer outward thing; but it was a typical Land, it was the Land of Emmanuel, it is the Land of Glory. Canaan was a Type of Heaven, and in that reſpect it was that they did ſo earneſtly prize it, and look upon it as being Heaven in an earthly Shadow, therefore Jacob and Joſeph muſt needs be buried there: therefore the Apoſtle aſſures us, they did ſeek a better Country, they profeſſed themſelves Strangers and Pilgrims here upon Earth; They that ſay ſuch things declare plainly, they ſeek another Country which is an heavenly one; wherefore God is not aſhamed to be called their God. It is a heavenly City, whoſe Builder and Maker is God: ſo that under that Shadow the Lord did promiſe Heaven to Abraham, and this was the third part of this Covenant. This Land of Canaan is called the Mountain of Holineſs: what expreſſion can be higher? Dan. 11. and therefore the Saints did look beyond that to another Country.

You ſee what the Covenant was, and what were the principal things and Branches of it: That God ſhould be his God, that God ſhould give him a Seed, and that God ſhould give an Inheritance to him and them.

You ſee what the Covenant is that Circumciſion doth relate to.

Now the laſt thing that was propounded was this, what reſpect it is that Circumciſion hath to this Covenant? He gave him the Covenant of Circumciſion. For this, Note theſe five things.

1. Circumciſion reſpects the Covenant as the Seal or Sacrament of Initiation into the Covenant.

The reaſon of this laſt queſtion is, becauſe that all the Ordinances and Inſtitutions of thoſe times, they did all relate to the ſame Covenant. Every Ordinance did, but with ſome peculiarity, with ſome ſpecial reſpect, and in a peculiar manner.

Now Circumciſion hath this peculiar reſpect, it was the Sign of Initiation. The Scripture uſeth all thoſe words, and they are fitly uſed Rom. 4.11. it is called a Sign and Seal of the Righteouſneſs of Faith: and all the fixed Signs of the Covenant of Grace are Seals alſo; there are no nuda Signa. As they are Signs to repreſent: ſo they are Seals to ratify and confirm the Covenant of Grace, and the bleſſings of it, and alſo means to exhibit them, as you know the nature of Sacraments is ſo.

So then Circumciſion it was a Seal and a Sacrament, in the way of a Type: it was a typical Sacrament. We have Sacraments now, but ours are not typical, are not ſhadows of good things to come, and of the Goſpel and Meſſias yet to be exhibited, but it is paſt and done in our times: but Circumciſion was ſuch a Sacrament, as was to be a Type of the future exhibition of the Covenant and bleſſings of it: and it was the Type or Sign, or Seal and Sacrament of Initiation: or of entrance or ſolemn admiſſion into the Covenant: for it was to be the firſt, preceeding the Paſſover, as you know it was appointed and ordained in Exod. 12. Circumciſion was firſt to be adminiſtred: not that perſons were admitted by Circumciſion into the Covenant or Church of God; no, they were in the Covenant before, elſe they were not to be admited to Circumciſion; they have no right to the Seals of the Covenant, that are not firſt in the Covenant.

It is a common miſtake in our times, that many think that Baptiſm doth make a perſon a Member of the Church of God, it doth ſeal memberſhip, or elſe they have no ground to have it adminiſtred to them: this is the firſt.

2. As holding forth the ſuffering of Jeſus Chriſt: he is the principal Seed whereof the Covenant ſpeaks.

Circumciſion was a bloody Sacrament, and the firſt blood that Jeſus Chriſt ſhed, was in Circumciſion: you know he was circumciſed the eighth day, and ſo it had a reſpect to that, to ſhadow forth that, and the whole ſtate of his humiliation: and ſo it was ſome part of that attonement and expiation that Chriſt made for our ſins.

It is not only the laſt act and the laſt ſuffering, the ſeparation of his Soul and Body; but all his ſorrow he underwent from the Cradle to his Grave: all theſe were parts of the price paid to Gods Juſtice for us. Now Circumciſion did foreſhew this, for it was a Sacrament very painful to the fleſh, and a Sacrament wherein ſome blood was ſhed in the circumciſed part.

3. It did in a ſpecial manner, ſhadow forth the great and glorious Righteouſneſs that we do receive by Faith, the Righteouſneſs of Jeſus Chriſt for our Juſtification. The Apoſtle is expreſs in Rom. 4. He received the Sign of Circumciſion, a Seal of the Righteouſneſs of Faith. Circumciſion was not a Seal to Abraham before he did believe, that were a ſtrange thing indeed: but in the true nature of the thing, and in the deſign and intendment of the Ordinance, it was a Sign and Seal of the Righteouſneſs of Faith.

We are juſtified by Chriſts Righteouſneſs, and that Righteouſneſs we believe in, is imputed to us for our Juſtification: therefore the Apoſtle diſputes very clearly and ſtrongly, That Abraham did receive Circumciſion after that he did firſt believe unto Righteouſneſs; and ſo Circumciſion was a Seal of that Righteouſneſs which he was poſſeſt of, before his Circumciſion: Rom. 4. for they were all to look to Chriſt by Faith, by virtue of their Circumciſion; and if they did not, it was their great ſin, and folly, and error, as indeed the carnal Jews did not: that is the third.

4. Circumciſion had a ſpecial reſpect to another great bleſſing of the Covenant, and that is, Mortification, or the cutting off the ſuperfluity of Naughtineſs and Corruption: therefore the Lord promiſes to Circumciſe their hearts, or to cut off the Foreskin of their hearts, Deut. 30.6. therefore he often blames them, that they were not circumciſed in heart. That ſhews that Circumciſion did look at the work of Mortification in the heart: and not only at Mortification, but alſo at Holineſs or Regeneration of the heart, life and whole man: it looks at the cutting off of the ſuperfluity of ſinful Corruption, therefore Corruption is expreſt in that way of Uncircumciſion: the unſanctifiedneſs of any part, is in Scripture expreſt by the uncircumciſedneſs of it. I am a man of uncircumciſed lips: you know his complaint, that is, corrupt, not ſo mortified as I ſhould be. Act. 7.51. Ye ſtiff-necked, and uncircumciſed in heart and ears.

This is called the Circumciſion made without hands; Col. 2.11. In whom alſo ye are circumciſed with the Circumciſion made without hands. What doth he mean by this? but putting off the body of the ſins of the fleſh, through the Circumciſion of Chriſt: this is the fourth.

5. It had a ſpecial reſpect to ſhew and ſhadow forth, the New Teſtament Ordinance of Circumciſion. And what is the Ordinance in ſtead of Circumciſion under the New Teſtament? It is Baptiſm: therefore the Apoſtle makes an expreſs parallel between Circumciſion and Baptiſm. Col. 2.12. he makes them to be the ſame: Buried with him in Baptiſm, and circumciſed with ſpiritual Circumciſion. For look as Circumciſion was the initiating Seal then, ſo Baptiſm is now.

As in Circumciſion there was cutting off the ſuperfluity of the fleſh: ſo in Baptiſm, there is a waſhing away of the filth of the body: they both reſpect Mortification. Thus you ſee in what particular ways and manners Circumciſion doth reſpect the Covenant: and ſo you have ſeen both what the outward part is, what the inward part is, what the Covenant is, and in what particular manner it doth reſpect the Covenant: He gave him the Covenant of Circumciſion.

And now all that I ſhall add, ſhall be this: Look as there was a groſs abuſe of the Ordinances under the Old Teſtament, of this Ordinance of Circumciſion: ſo there is of our Goſpel-Circumciſion: look as this Ordinance of Circumciſion might be made of none effect, and might be turned into a nullity, their Circumciſion might become Uncircumciſion: ſo it is with many in their Baptiſm, their Baptiſm is no Baptiſm.

It is the Apoſtles complaint in Rom. 2. If thou art Circumciſed, it profits thee, if thou be a keeper of the Law; but if thou be a breaker of it, thy Circumciſion is become Ʋncircumciſion. Rom. 2.28, 29. For he is not a Jew, which is one outwardly, neither is that Circumciſion, which is outward in the fleſh: but he is a Jew which is one inwardly, and Circumciſion is that of the heart, in the ſpirit, and not in the letter, whoſe praiſe is not of men, but of God. The ſame holds concerning this Ordinance which Circumciſion doth hold forth. He is not a Chriſtian which is one outwardly, neither is that Baptiſm which is outward in the fleſh: but he is a Chriſtian that is one inwardly, and Baptiſm is that of the heart, in the ſpirit, and not in the letter, whoſe praiſe is not of men, but of God. The Apoſtles Scope, is to depreſs the external part of the Ordinance as of no worth and value, ſeparated from, or compared with, the ſpiritual part: ſo it is with our Ordinances, that we do enjoy under the New-Teſtament. What is the waſhing away of the filth of the body, if the heart be not waſhed? But it is, as Circumciſion was to them, an aggravation of their ſin and condemnation. I will puniſh (ſaith God Jer. 9.25, 26.) all them which are circumciſed together with the uncircumciſed. Egypt and Judah and Edom, and the Children of Ammon and Moab, and all that are in the utmoſt Corners, that dwell in the Wilderneſs; for all theſe Nations are uncircumciſed, and all the houſe of Iſrael are uncircumciſed in heart.

So God will puniſh the Baptiſed with the Unbaptiſed together. For many people are unbaptiſed in the fleſh, and many of the houſe of Iſrael, many profeſſing Chriſtians are not baptiſed in heart. They have the Circumciſion, but not the Covenant of Circumciſion; they have the Water, but not the Spirit of Baptiſm. Therefore take heed of ſeparating the outward part from the inward part of the Ordinance, do not reſt in the external priviledg, but look after the ſpirit and bleſſing of every Ordinance: get God to waſh thy heart, and the heart of thy Seed. 'Tis not enough to have thy body waſhed, if thy heart and ſoul be not waſhed from its filth.

June 14. 1668. Levit. 7.37, 38.

This is the Law of the Burnt offering, of the Meat offering, and of the Sin offering, and of the Treſpaſs-offering, and of the Conſecrations, and of the Sacrifice of the Peace offerings, &c.

THe Perpetual Statutes of the Law of Ceremonies, have been referred to Five general Heads.

1. The initiating Seal of Circumciſion. 2. The legal Offerings and Sacrifices and Purifications. 3. The Temple. 4. The Prieſthood. 5. The Feſtivals.

Of the initiating Seal of thoſe times, we have formerly ſpoken from Act. 7.8.

That which next follows in the method propounded, is the legal Offerings, concerning which the Text lays down two Aſſertions or Points of Doctrine.

1. That there was a divine Inſtitution and Command of God for the Offerings and Sacrifices that were under the Law.

2. That there were ſix kinds or ſorts of propitiatory Sacrifices under the Law, viz. the Burnt offering, &c. this is the Scope of verſ. 37. The former Doctrine is the Scope of the 38: but that which is laſt mentioned in the words of the Text, is firſt in order of Conſideration.

Doct. 1. That there was a divine Inſtitution and Command of God for the Offerings and Sacrifices that were under the Law.

The Text indeed ſpeaks properly of propitiatory Sacrifices: but there is a general truth in the Propoſition concerning all their Sacrifices, and all the ſorts and kinds of them.

This Book of Leviticus begins thus, And he called Vaikra: that is, the Lord he called by an audible voice from his dwelling Place the Throne of his Glory, which was upon the Mercy Seat between the Cherubims, as he had promiſed Exod. 25.22. ſee Numb. 7.89. It is true, it is ſaid Jer. 7.22. concerning Burnt-Offerings or Sacrifices, that God commanded them not, &c. But the ſenſe and meaning is comparative, though the Grammar of the words ſound as if it were negative. It cannot be explained better than the Old Note hath done it: ſhewing, that it was not his chief intent and purpoſe, that they ſhould offer Sacrifices, but that they ſhould regard wherefore they were ordained, to wit, to be joyned to the word as Seals and Confirmations of Remiſſion of ſins in Chriſt; for without the word they were vain and unprofitable.

To open this Doctrine a little to you, we muſt firſt conſider what a Sacrifice or an Offering is.

Now an Offering in general, is any thing preſented to the Lord to become peculiarly his, and to be typical of Chriſt and Goſpel Myſteries.

The former part of the Deſcription extends to Anti typical Offerings, as well as typical; to Goſpel, as well as legal Offerings: for our Souls and Bodies and all our Services are offered and preſented to the Lord, but not as Types and Shadows of another Goſpel; but they become his in a ſpiritual and peculiar propriety, as theirs of old did. Their Offerings by being offered became the Lords, they preſenting, and the Lord accepting them: therefore they are called Holy, as being ſeparated to the Lord, ſeparated and ſet apart from common uſe to holy uſe.

Hence they are called Gifts, Quorbanim, as being given to the Lord: â Quarab, appropinquavit: ſo in in the Text, their Oblations or their Corbans, ſee Mark 7.11.

All this holds true of Goſpel Offerings under the New Teſtament: but the Legal Offerings were ſet apart for God, with reſpect to Chriſt and his great Sacrifice and Offering of himſelf up unto God for us: they all had ſome Relation to this, either as to the thing it ſelf, or the bleſſed Effects and Fruits of it.

Some have diſtinguiſhed them into three ſorts.

1. Such as were offered at the Brazen Altar, or the Altar of Burnt-Offering: which repreſented the Death and Sufferings of Jeſus Chriſt.

2. Such as were offered in the Sanctuary, more near to the Holy of Holies, viz. the Shew-bread, and the Incenſe at the Altar of Incenſe: which had reſpect to his Interceſſion for us at the Throne of Grace, in the virtue, and by the merit of that Sacrifice which he before had ſhed and offered up to the Juſtice of God for us.

3. Such as were offered in the Holy of Holies, where the High Prieſt came upon ſome extraordinary and ſpecial occaſions: which did repreſent the full attainment of the ends of both the former, namely, our full Acceſs unto, and Communion with God through the influence both of the Death and Oblation, as likewiſe of the Prayers and Interceſſion of our Lord Jeſus Chriſt for us.

The two latter of theſe we ſhall ſpeak unto, when we come to thoſe parts of the Temple where theſe Services were to be performed: but the firſt ſort, viz. the Sacrifices and Offerings at the Brazen Altar we are now to ſpeak unto.

Theſe Sacrifices that were offered at the Brazen Altar, are commonly diſtributed into two ſorts: Propitiatory and Euchariſtical; 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 or Sacrifices of Expiation and Sacrifices of Thankſgiving, Pſal. 107.22.

It is the former ſort whereof the Text ſpeaks; and they are here called Corbans, a Term which (as ſome affirm) is uſually appropriated to this ſort of Offerings, though the notation and original ſignification of it be more general.

For the opening whereof unto you, I ſhall firſt give you a ſhort deſcription of them, and then annex ſome additional Rules for the further enlightning and illuſtration of them.

And firſt you may ſee the nature of them in this ſhort deſcription: theſe propitiatory Sacrifices were Holy of Holineſſes, or Offerings moſt holy to the Lord, for attonement, or for the appeaſing of his Wrath by the deſtruction of the Sacrifice, to ſhadow forth the true atonement and expiation of ſin by the death of Jeſus, and our Reconciliation to, and Communion with God through him.

1. That they were Holy of Holineſſes, or Offerings moſt Holy to the Lord: it is the Phraſe which the Scripture uſeth concerning them, Lev. 2.3, 10. So are called in the Law thoſe ſacred things which ought not to be touched, and thoſe Meats whereof none were to eat, but only the conſecrated Prieſts in the holy Place, near the Altar. Deodat. in loc. quodeſh quodeſhim: only there is ſome limitation about the Peace-Offering, of which afterward.

It is a diſtinction that doth occur in Lev. 21.22. He ſhall eat the bread of his God, both of the moſt holy, and of the holy.

The old Note is this, the moſt Holy, as of the Sacrifice for ſin: the Holy, as of the Tenths and Firſt Fruits.

[Deodat. thus, moſt Holy] as were the Shew-Bread, the Meat-Offerings, the parts of Sin-Offerings, and Treſpaſs Offerings.

[Holy] ſuch as were the Firſt Fruits, Tithes and Offerings of Thankſgiving.

By Holy of Holineſſes, is meant moſt Holy: that Language elegantly expreſſing the ſuperlative Degree by ſuch a reduplication: as King of Kings, Song of Songs, Heaven of Heavens, that is, the moſt excellent in their kind: ſo Holy of Holies, that is, moſt Holy.

The other ſort are but Holy, or holineſs of Praiſes, quodeſh hillulim: as the Phraſe is in Lev. 19.24. Ye ſhall count the Fruit thereof as uncircumciſed three years, but in the fourth year all the Fruit thereof ſhall be Holineſs of Praiſes to the Lord.

The ground of this double degree of Holineſs ſeems to be chiefly this: the more immediat and direct Relation they had to the Perſon, Actions, and Sufferings of the Meſſiah, the more holy theſe legal things of old were: therefore theſe Sacrifices of Expiation, relating directly to the great work of our Redemption and Reconciliation unto God by the death of his Son, they were Holy of Holineſſes unto the Lord.

2. The end of them was attonement of their ſins, or appeaſing the offended Juſtice of God: hence they are ſaid to have a ſweet ſmell, Lev. 1.9. Gen. 8.21. This is the Phraſe, Lev. 1.4. Lecapper, to make atonement, applyed to Chriſt Rom. 3.25. 1 Joh. 2.2. and it is a Phraſe often uſed.

Hence ariſeth the diſtinction of Sacrifices, from their ends and uſes; ſome being for Atonement, as theſe whereof we now ſpeak; and others for Thankſgiving, of which ſomething may be ſpoken hereafter if the Lord will.

God is angry with Sinners, Juſtice is provoked and burns like Fire: therefore ſome ſatisfaction muſt be made, that Juſtice may be ſatisfied, and God atoned and reconciled to the Sinner.

3. This atonement was made by the death or deſtruction of the Sacrifice: this is the nature of all propitiatory Sacrifices, nothing can atone God, nothing can appeaſe offended Juſtice, but Death and Deſtruction. The Sacrifice muſt be deſtroyed, either in whole, or in part; and this was done by Fire.

Hence they are called Fire-Offerings, or Offerings made by Fire: 〈 in non-Latin alphabet 〉 Ignitiones, Fireings: Oblatio ignita.

And if they were living Creatures, they muſt be ſlain and killed: hence called Zebachim, in Greek 〈 in non-Latin alphabet 〉 , as much as to ſay, a ſlaughtered Offering: in which ſenſe Zebach is contradiſtinguiſhed unto Mincha, the former being of living Creatures, the latter of Meat and Drink: but in both there was a deſtruction of the thing ſacrificed, either by Fire, if it were of Inanimate things: or if it were a living Creature, both by Blood and Fire.

4. The end and deſign of all this, was to prefigure and repreſent the death of Jeſus Chriſt, and our Reconciliation unto God thereby: for the Law had threatned Death for Sin, and the blood of Bulls and Goats could not take away ſin. Heb. 10.

Some of the very Pagans have had ſo much glimmerings of Light, as to ſubſcribe to the Truth of this: and thence Satan triumphing over the fallen Sons of men, and abuſing and perverting their convictions, ſeduced them in the diſtreſs and horror of their Conſciences, even to Sacrifice men to appeaſe their angry gods: wherein the acted upon this Principle, Quod pro vita hominis niſi vita hominis reddatur, non poſſe aliter Deorum immortalium numen placari arbitrantur. as Caeſar de Bell. Gal. lib. 6. reports of the ancient Druids: they thought that unleſs the life of man were ſacrificed for his life, the Deity of the immortal Gods could not otherwiſe be appeaſed. Vid Lee Temple pag. 332. Homer alſo ibid. wherein the old Pagans had more Light than the Apoſtate Jews have at this day.

Chriſt therefore is called a Sacrifice Epheſ. 5.2. 1 Cor. 5.7. Chriſt our Paſchal Lamb is ſacrificed for us.

And as they refer directly unto Chriſt himſelf: ſo the Scripture teacheth us to apply them in a lower way to the Saints alſo, whoſe ſouls and bodies and ſervices are living Sacrifices, acceptable unto God through Jeſus Chriſt, Rom. 12.1. Heb. 13. with ſuch Sacrifices God is well pleaſed.

The Sacrifice of Chriſt doth placare Deum, appeaſe an incenſed God: our Sacrifices do but placere Deo, pleaſe an appeaſed God.

Thus you ſee the Deſcription made good in theſe Four things put together, wherein you ſee the nature of theſe Legal Offerings and Sacrifices, that they were Holy of Holineſſes, or Offerings moſt Holy to the Lord, for atonement, or for the appeaſing of his Wrath by the deſtruction of the Sacrifice, to ſhadow forth the true atonement and expiation of ſin, by the death of Jeſus Chriſt: and ſo much for the nature of them, which was the firſt Enquiry. For further Rules of illuſtration which was the ſecond, take theſe Propoſitions.

Prop. 1 That the Inſtitution of them, was preſently after the Sin and Fall of man: but the renewed Inſtitution and further Direction and Regulation of them, was by Moſes unto Iſrael.

I ſay the firſt Inſtitution of them, was preſently after the Sin and Fall of man: for there neither was, nor could be any uſe of them before.

The firſt Intimation, (though ſomewhat obſcure) that we have of them, is in Gen. 3.21. the Lord made them Coats of Skins and cloathed them, but they could not wear the Skins until the Beaſts were ſlain: and ſlain they were (it is like) for Sacrifice, there being no need of them for Food at that time, nor any mention of the uſe of ſuch Food till Noahs time after the Flood, Gen. 9.

But we read of Sacrifices more plainly, Gen. 4.4. where Abel is ſaid to have brought an Offering to the Lord of the firſtlings of his Flock, and of the fat thereof, which, being a Godly man, he neither would nor durſt have done, had not the Lord appointed it: ſo likewiſe Noah Gen. 8.20, 21. builded an Altar unto the Lord, and took of every clean Beaſt, and of every clean Fowl, and offered Burnt Offerings on the Altar. And the Lord ſmelled a ſweet ſavour: ſo Abraham, Iſaac, Jacob.

Gods acceptance of Noahs Sacrifice, and before that of Abels, is a ſufficient proof and evidence of his having inſtituted and appointed them: for Cultus non inſtitutus, non aeſt acceptus, Worſhip not commanded is not accepted.

See likewiſe Exod. 10.25. and 18.12. where they were uſed among the Jews, before the giving of the Law upon Mount Sinai.

But from this ancient Inſtitution, with ſome further help from the Jews, the Heathen had a traditional dead knowledg of this Truth: but as they forgat and loſt the true Object to whom they ſhould have offered up their Sacrifices, ſo they had nothing but a dead form of Sacrifices, wholly perverted from their true and right end and uſe: therefore God by Moſes, reſtores and renews this great inſtitution; therefore the Text ſaith verſ. ult. This is the Law which the Lord commanded Moſes, in the day that he commanded the Children of Iſrael to offer their Oblations unto the Lord.

The Inſtitution was ſo corrupted, that there was need of ſome renewed Light and Reformation about it: but being of ſo great Antiquity before there was any Tabernacle or Temple, or Prieſthood, or Feſtivals appointed: therefore I put Offerings and Sacrifices before the reſt, the Inſtitution of them being much more ancient.

Prop. 2. In this renewed Inſtitution and Regulation of their Offerings and Sacrifices, there were ſundry Adjuncts and Ceremonies, ſome whereof were required, and ſome ſeverely forbidden to be added to them, all which were myſtical and ſignificant. It may be truly ſaid of them which hath been falſly boaſted concerning humane Ceremonies, that they be neither dark nor dumb, but myſtical and ſignificant, and fit to ſtir up the dull mind of man to the remembrance of his duty towards God, by ſome ſpecial and notable ſignification, whereby he may be edified. They had their ſpiritual ſignifications by Gods intendment and appointment, (as indeed it is Gods prerogative to appoint myſtical and ſignificant Ceremonies in his Worſhip.)

That they had ſo, will appear in the Particulars, both ex natura rei, from the very nature of the thing it ſelf, and by conference of ſundry other Scriptures, by the Light whereof, we muſt ſearch and find out the Interpretation.

They may be interpreted and applyed (many of them) to the Church, in a ſecondary way, in regard of the union and communion it hath with Chriſt, as well as unto Chriſt himſelf primarily and chiefly. The Adjuncts required and annexed to them were many, which will come to be ſpoken to, when we come to the ſeveral ſorts and kinds of Sacrifices: only ſome Generals may be now mentioned, deferring the explication of them, to the places where their Inſtitution is firſt mentioned. As,

1. They were all tyed and appropriated by divine Inſtitution, to the Brazen Altar at the door of the Tabernacle.

This was a new addition in Moſes his Reformation: for they had Sacrifices (as hath been ſhewed) from the firſt Promiſe of the Goſpel, after the entrance of Sin: but there was no Tabernacle, nor one only Altar appointed and inſtituted, till Moſes his time.

2. Another appurtenance of all the Sacrifices was Salt, Levit. 2.13. Mark 9.49. every Sacrifice is ſalted with Salt.

3. Muſick, Temple Muſick both Vocal and Inſtrumental, whereof the former ſort indeed was Moral, but the latter, Ceremonial. While the Sacrifices were offering, the Trumpets were ſounding, and other muſical Inſtruments.

4. Incenſe. As ſoon as they had offered the Sacrifice, and the Muſick and Trumpets ceaſed, the Prieſt went into the Holy Place to offer Incenſe, and the people without prayed.

5. Many ceremonious Actions, partly of the Sinner that brought the Sacrifice, but chiefly of the Prieſts and Levites in ordering and ſacrificing of it: and here (amongſt the reſt) the Ceremonies of Purification from legal and ceremonial Uncleanneſs, may come to be conſidered: ſuch as theſe, were the Adjuncts required.

The Adjuncts forbidden, were in general any conformity or complyance with the Pagans in their Rites and Ceremonies; Deut. 12.4, 30.31.32. Ye ſhall not do ſo unto the Lord your God What thing ſoever I command you, obſerve to do it: thou ſhalt not add thereto, nor diminiſh from it. ſo Rev. 14.9, 10. complyance with Popiſh Worſhip is forbidden, under pain of Gods Wrath.

Particularly two things were ſeverely interdicted and forbidden in all their Sacrifices, (except ſome peculiar Caſes, of which afterwards) Leaven and Honey, Levit. 2.11. the myſteries of all which, we ſhall endeavour to open to you by the help of Chriſt, in our further progreſs upon this Subject.

Prop. 3. The occaſions upon which they were to be offered, were of all ſorts; I ſhall but inſtance in four Heads of things. As,

Confer ſer. of the Burnt-Offering on Levit. 1. 1. When under guilt of ſin; for this was the direct intent and ſcope of them all, they were to offer a Sacrifice for Reconciliation.

2. For the obtaining of any needful Mercy, and for the preventing and removing of any Judgment or Danger, either impending or inflicted: as 1 Sam. 7.9, 10. Samuel offered a Lamb for a Burnt Offering, and it found great acceptance with God, when Iſrael was fighting againſt the Philiſtins.

So the Iſraelites Judg. 20.26. when ſeeking unto God by Faſting and Prayer, for Succeſs and Victory in their War againſt the Benjamites.

So David to remove the Plague, 2. Sam. 24. ult.

The neglect whereof in great Enterpriſes, hath ſometimes cauſed a good Cauſe to miſcarry, as Judges 20.26. this ſeems to have been one of the fatal Errors in their management of it the two former times: for we read not that they offered Sacrifice, till their third attempt.

3. To teſtifie their Joy and Thankfulneſs for Mercies received: as Noah when he came out of the Ark, Gen. 8.20. and Solomon when he had obtained Wiſdom, 1 King. 3.15.

4. In the inſtituted ſeaſons of them; for beſides Vows and free Will-Offerings, upon ſuch emergencies of Providence as thoſe before mentioned, there were many Caſes wherein they were inſtituted and required: as when a Prieſt was to be Conſecrated, an unclean Perſon to be Purified, any Feſtival or Holy-day to be Celebrated: they had all their reſpective Sacrifices and Offerings appointed by the Law.

Thus you ſee the nature of theſe Legal Sacrifices, as alſo the firſt Inſtitution, the adjuncts and occaſions of them.

As to the ſeveral ſorts and kinds of them, the next Doctrine will inform you, viz.

Doct. 2. That the Sacrifices of Propitiation under the Law, may be referred to theſe ſix kinds or ſorts: namely, the Burnt-Offering, the Meat Offering, the Sin Offering, the Treſpaſs-Offering, the Offering of Conſecrations, and the Sacrifice of the Peace-Offerings.

They are, and may be ſeveral ways diſtinguiſhed and diſtributed; but I ſhall content my ſelf at preſent with this diſtribution in the Text, and ſhall ſpeak unto them (as the Lord ſhall enable me) in the order wherein the Text hath ſet them down before us, the Words whereof are a ſhort recapitulation of the general Heads of the ſeven firſt Chapters of this Book; all which treat upon theſe ſeveral ſorts of Sacrifices and Offerings, with the Rules and Rites appertaining to them; which, having been delivered and laid down at large, the Text concludes and winds up all thus, This is the Law of the Burnt-Offering and of the Meat-Offering, &c.

Queſt. Wherein lay the difference between theſe ſeveral kinds and ſorts of Sacrifices?

Anſ. There were ſome things wherein they all agreed, namely, in all thoſe general things before mentioned, in the deſcription and explication of them. As,

1. They were all offered at the Brazen Altar, and ſo were Offerings of a lower nature alſo. But,

2. Theſe were all Quodeſh Quodeſhim moſt Holy, Holy of Holineſſes.

3. They were all Iſhim, Offerings made by Fire.

4. They were all Propitiatory, they did ſerve for Expiation and Atonement: therefore they differed not in the general nature, or in the general ſcope and intent of them, which was the ſame in all; namely, to ſhadow forth Chriſt in his death, as the true Sacrifice for our ſins, and in other myſteries of his Wiſdom and Grace and Love, in the Goſpel of our Salvation.

But the difference conſiſts in three things.

1. Partly in the different matter of them; as an Oxe or a Sheep in ſome, Flower and Wine in others of them.

2. Partly in the particular Ends and Deſigns and Occaſions of them; ſome being for ſins of Ignorance, as the Sin Offering: ſome for ſins againſt Knowledg, as Treſpaſs Offerings: ſome for Conſecration of the Prieſts, &c.

3. Partly, yea principally in the different Ceremonies accompanying them: ſome were cut in pieces, as Sheep and Oxen: but ſome were only ſlit in the middle, but not cut aſunder, as Birds.

And various other Ceremonies there were, as you will ſee further when we come to open and explain the ſeveral ſorts and kinds of Sacrifices. At preſent I ſhall conclude with two words of uſe, from all that hath been ſaid.

Ʋſe 1. Let us learn this great Leſſon, to keep cloſe to the Rule of divine Inſtitution in matters of Worſhip.

I beſeech you mark the Text, how emphatical the expreſſions are, This is the Law of all the ſeveral ſorts of Sacrifices which the Lord commanded Moſes, when he commanded the Children of Iſrael to offer their Oblations, &c. As they did nothing but what the Lord commanded Moſes, ſo we ſhould do nothing, but what Chriſt hath commanded us. Make that your great enquiry in all things, that concern the Worſhip of God; hath the Lord commanded it? Is the Command gone forth from Mount Sion for it, Yea or No? The Apoſtles were limited Mat. 28. ult. in their preaching, to teach only what Chriſt had commanded them; had they taught their own Inventions, they had exceeded their Commiſſion; they had not been faithful to their Truſt; but they were faithful in teaching and tranſmitting to the Churches, what the Lord himſelf had taught and commanded them: 1 Cor. 11.23. What I received of the Lord, that I delivered unto you, that the Lord Jeſus the ſame night in which he was betrayed, took bread, &c.

When a Miniſter baptiſeth with the ſign of the Croſs, or any ſuch like ſuperſtition, he cannot ſay, I received this from the Lord. Practiſe nothing which the Word doth not require; omit nothing that the Word doth require, whatever worldly troubles or dangers you incurr.

Ʋſe 2. See the worth and value of the Sacrifice of Jeſus Chriſt, and the neceſſity of it for the Juſtification and Salvation of loſt Sinners. For what was the meaning of all theſe Offerings and Sacrifices whereof they had ſo great a multitude, and ſo many ſeveral ſorts and kinds of them under the Law, but to lead us by the hand to Jeſus Chriſt, to the true Sacrifice and Atonement that is in his death and blood: for he is the Propitiation for our ſins. 1 Joh. 2.2. This was the ſcope and deſign of them all; for it was impoſſible that ſuch Sacrifices ſhould do the work of making ſatisfaction to Divine Juſtice, and reconciling God and ſinners; therefore they were not to terminate their thoughts there, but to look beyond them to Jeſus Chriſt, in whom both we and they are reconciled to God. That this was the Scope of them, appears throughout the New Teſtament; therefore Chriſt is called a Sacrifice, Epheſ. 5.2. and a Propitiation for our ſins, 1 Joh. 2.2.

And hence the Apoſtle ſo argues; Heb. 9.13, 14. If the blood of Bulls and Goats, and the aſhes of an Heiſer, ſprinkling the unclean ſanctifieth to the purifying of the fleſh: how much more ſhall the blood of Chriſt, who through the eternal Spirit offered himſelf with out ſpot to God, purge your Conſcience from dead works to ſerve the living God.