The Figures or Types of Christ, Typological category 2

The Figures or Types of Christ · Typological category 2

p. 161THE GOSPEL OF THE OCCASIONAL TYPES.

1 Cor. 10.11.Octob. 3. 1667. Sept. 26. 1668.

foreign, 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 p. 162expreſſions 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, foreign and before, in ver. 6. foreign 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 p. 163if 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 p. 164Goſpel-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.Gen 3Luther 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.Gal 4:24Parce admodum Spiritus ſanctus foreign 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.

p. 1651. 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 p. 166of 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.

p. 1674. 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 p. 168they 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.

p. 169As 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.

p. 170This 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 p. 171every 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 p. 172Cloud. 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 p. 173of 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

foreign.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 p. 174down 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 foreign numerare, and in piel foreign 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.

p. 175It 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 p. 176did 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 p. 177you 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.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.

p. 1782. 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.

p. 179Moreover, 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.

p. 180The 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 p. 181Rock? 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.

p. 182But 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 p. 183ſtuck 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.

p. 184Now 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 foreign hane chaſhim haſeraphim, Serpents burners, Numb. 21.6. or burning Serpents. The Root is foreign urere. The name Serapis that Egyptian Idol may be derived from hence.

Some derive from the Hebrew Saraph by Inverſion of Letters, p. 185the 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.

p. 186Oh 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.

p. 187So 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.

p. 188And 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 p. 189by 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.

p. 190So 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 foreign Beth cheſda, Domus miſericordiae, though others expound it foreign 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 p. 191of 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 p. 192and 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.

p. 1933. 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.

p. 194May 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 p. 195Lord 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, p. 196even 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.

p. 197So 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 p. 198bodies, 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 p. 199were 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.

p. 200Much 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.

p. 201That 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 foreign domus tranſitus the houſe of Paſſage, from foreign domus and foreign tranſire. Chytraeus in Joſh. 3. & 4.Josh 3The 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 p. 202ſwellings 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.

p. 2031. 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 p. 204Judgments, 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.

p. 205From 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 foreign 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 p. 206ſaith, 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 foreign, 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.Gen 1For 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 p. 207Hell, 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.