The Figures or Types of Christ, Typological category 1 · Sermon 3

The Figures or Types of Christ · Typological category 1 · Sermon 3

p. 65Romans 5.14.

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

foreign.

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

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

It will be requiſite here,

1. To explain the Nature of a Type, to ſhew you what a Type is.

2. The Reaſons why the Lord ſpake in this way. And then,

3. To come to a more particular Diſtribution and Enumeration of them.

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

1. Give you a brief Deſcription of a Type.

2. Some Rules for the better underſtanding of them.

3. The Differences and Agreements between a Type and other things of like nature.

4. The Names and Phraſes by which it is expreſſed in Scripture.

p. 661. For the Deſcription of a Type, what it is.

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

There be three things included in this Deſcription.

1. There is ſome outward or ſenſible thing that repreſents ſome other higher thing.

2. There is the thing repreſented thereby, which is good things to come, which we call the Antitype.

3. There is the work of the Type, which is to ſhadow forth or repreſent theſe future good things.

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

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

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

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

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

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

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

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

p. 67But what is this ſhadowing? and how do they ſhadow it?

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

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

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

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

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

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

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

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

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

p. 68Hence that Sacramental phraſe and manner of expreſſion, That Rock was Chriſt, 1 Cor. 10.4. like that in Exod. 12. The Lamb is the Paſſover.

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

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

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

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

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

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

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

So he is called Iſrael, Iſai. 49.3.

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

He is called the Bread of Life, and the true Bread from Heaven, p. 69Joh. 6.32, 35. this ſhews, that the Manna did relate to him.

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

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

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

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

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

So Moſes is called a Mediator, Gal. 3.19.

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

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

As the Deliverance out of Egypt and Babylon, if we read the Hiſtory thereof in the Old Teſtament, and compare it with the Propheſies in the New Teſtament, concerning the Churches Deliverance p. 70from Antichriſtian Bondage, we ſhall clearly ſee, that it was a Type thereof; there is ſuch a reſemblance, the one anſwers the other ſo remarkably.

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

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

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

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

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

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

p. 71Reaſons to prove this, that the Types were Seals.

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

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

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

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

I mention this the rather, becauſe I have obſerved that it doth much darken the thoughts of many, that they ſtudy to accommodate every Type directly to the Perſon of Chriſt; becauſe we commonly call them Types of Chriſt. But that expreſſion is not meant of his Perſon excluſively to his Benefits; but of both together, p. 72Chriſt and the good things of Chriſt: the Types ſhadowed forth Chriſt and all the good that comes by him. So the Apoſtle, Heb. 10.1. they are a ſhodow of good things, to come; he doth not limit or reſtrain them to the Meſſiahs perſon only. As the Cherubims were Types, not directly of Chriſt, but of the Angels that ſtand before the Lord and miniſter to him, and to his People.

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

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

Our very Sacraments were ſhadowed forth by theirs.

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

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

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

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

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

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

Therefore theſe Types of New-Teſtament-evils, it will not be neceſſary always to handle them by themſelves: For the moſt p. 73of them will come in better under the ſeveral Types or Shadows of good things, the further illuſtration whereof by the contrary was the thing chiefly aimed at in them.

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

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

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

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

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

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

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

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

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

p. 74But yet, if we ſpeak rigidly and properly, David himſelf was but a partial Type. For he was only a Prophet and a King; he was not a Prieſt; but Chriſt was both Prophet, Prieſt and King.

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

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

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

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

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

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

1. The difference between a Type and a Simile.

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

An arbitrary Type is a ſimilitude or compariſon.

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

But yet Marriage is not a Type. For then we ſhall make it a p. 75Sacrament, as the Papiſts do: you know it was inſtituted for another end before the Goſpel came into the world: It is a Sign, but not a Sacrament. For by that Argument we ſhould have a thouſand Sacraments.

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

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

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

2. The difference between a Type and a Parable.

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

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

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

p. 76A Ceremony was ſome Law, or external Obſervation preſcribed unto them, to teach and ſhadow forth ſome Goſpel-Myſtery: ſo that a Type is more general, a Ceremony is one particular kind of Types.

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

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

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

So the word foreign anſwers the Hebrew foreign exemplar figura forma â foreign aedificavit.

They are called Shadows foreign. Col. 2.17. a Shadow of things to come. Heb. 8.5. which ſerve unto the example and ſhadow of heavenly things, Heb. 10.1. a Shadow of good things to come.

They are called Figures or Patterns, foreign Hebr. 8.5. foreign, the Example and Shadow, Heb. 9.23. Patterns.

They are called Signs foreign, Mat. 12.39. the Sign of the Prophet Jonas; ſo is Circumciſion, Rom. 4.11. the Sign of Circumciſion.

Figures, or to render it more emphatically, parabolical Figures; foreign, Heb. 9.9. a parabolical Figure for the time.

This anſwers to the Hebrew word foreign.

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

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

p. 77They are called Seals, foreign, Rom. 4.11. the Seal of the Righteouſneſs of Faith.

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

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

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

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

The Types are called foreign, the Antytype foreign, Heb. 10.1. the very Image of the things themſelves.

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

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

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

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

There is literal and ſpiritual Egypt.

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

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

I have been deſired by my Brethren of the Miniſtry to ſpeak unto them, and I hope to receive aſſiſtance from God through your Prayers: and I do much deſire the help of your Prayers, that you would remember me to the Lord, that he would carry me through this work, that he would enlighten and enable me by his Spirit, to ſpeak unto them with clear light; and not only ſo as may be clear and convincing p. 78to my own Conſcience and Judgment; but with ſuch evidence of light, as may be ſatisfying and illuminating to yours alſo, even in the evidence and demonſtration of his Spirit.

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

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

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

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

Take but three Rules for this, and I conclude.

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

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

p. 79Rule 3. As you find the Lord letting in any thing of further light into your minds, be ſure you act Faith, and exerciſe Grace with renewed vigour upon thoſe Truths and Myſteries, as you find any Beams of further Light coming in concerning them.

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

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

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

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

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

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

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

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

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

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

p. 80Children muſt have their A. B. C. weak and rudimental Inſtructions. Theſe are called Elements, or Rudiments, yea weak and beggarly Rudiments foreign. Gal. 4.9.

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

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

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

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

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

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

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

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

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

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

p. 81Now the firſt and moſt general Diſtribution of them is into Types perſonal and Types real, holy perſons and holy things. The terms of which diſtinction are ſo plain, that it needs no further explication; therefore we ſhall not make any tarrying here: you know the difference between perſons and things.

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

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

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

1. Individual Perſons.

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

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

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

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

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

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

As for inſtance, Noahs Ark was a Type, as well as he himſelf. Therefore we ſhall ſpeak to that, when we ſpeak of Noah, as being p. 82a Circumſtance, and a part of his Hiſtory, which was though a true and real, yet withal a typical Hiſtory.

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

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

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

1. The perſonal Types that were before the Law.

2. Under the Law.

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

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

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

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

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

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

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

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

p. 83So Chriſt is the Head of the ſecond Covenant, and of his Elect, who are involved and wrapt up therein: He hath undertaken for them, and preſented them to the Father, Epheſ. 2.16. in one body: Therefore when he died we died with him; when Chriſt was crucified, our Sins were nailed to his Croſs, and crucified and buried as it were in his Grave. If he ariſe, we riſe with him, to die no more. His Influence is to all his Seed. For both Adams have a Seed. As Adam: ſo Chriſt. Iſai. 53.10. He ſhall ſee his Seed— He communicates to them what he hath: ſo doth Chriſt what he hath.

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

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

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

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

There be ſome other Conſiderations may be added unto theſe.

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

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

p. 84The Church is both Effectum & Objectum Redemptionis, the Effect and the Object of Redemption.

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

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

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

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

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

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

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

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

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

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

p. 85As God provided Phyſical Herbs for Man before he fell, or needed them as to that uſe of Phyſick: ſo this Tree of Life before Sin, or the Goſpel was known; It ſeems to be ſo ſpoken of Revel. 2.7. and 22.2. The Tree of Life in the midſt of Paradiſe. Chriſt in the midſt of the Church.

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

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

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

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

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

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

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

p. 862. Enoch, the ſeventh from Adam.

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

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

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

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

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

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

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

5. His very Name Enoch hath ſomething in it, dedicated unto p. 87God. foreign conſecratus, from foreign dedicavit, conſecravit. From whence ſome derive the Greek foreign Initio, and foreign, the Feaſt of Dedication, Joh. 10.22.

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

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

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

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

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

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

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

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

Let us ſum up all together: for they are all but partial Types, and weak and imperfect Shadows of the Meſſiah: but all put together p. 88will give the greater luſtre; like the Galaxia, which is ſaid to be a multitude of little Stars.

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

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

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

Anſw. Take theſe Tryals.

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

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

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

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

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

p. 89Though a godly man may for a fit turn aſide to the old Covenant, as Abraham did to Hagar; yet it is not his way, it is not his Spirit to do ſo; and thence he is never at reſt, till he return to have his dependance and reſt on Chriſt again: The Spirit of one under the Covenant of Grace is, to have no confidence in the Fleſh; but to have his reſt and rejoycing in Jeſus Chriſt, Phil. 3.3.

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

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

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

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

2. But while in this low valley, the floods of great Waters are ready to overwhelm us; the floods of Perſecution, Affliction, Deſertions, the overflowing ſcourges of common calamities, which puts many of Gods people to ſome cares and fears: But as to this, conſider that true Noah; the Lord provides an Ark of ſafety for his people, that the floods of great Waters may not overwhelm them, Pſal. 32.6— ſee Pſal. 124.1-5. If it had not been the Lord p. 90who was on our ſide— if it had not been the Lord who was on our ſide, when Men roſe up againſt us: then the Waters had overwhelmed us, the Stream had gone over our Soul— then the proud Waters had gone over our Soul.

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

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

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

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

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

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

p. 91In what reſpect was he a Type? In two things chiefly.

1. In regard of his Preaching.

2. His ſaving his Houſhold in the Ark.

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

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

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

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

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

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

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

p. 92Hence the Notation of his Name Noah; it ſignifies Reſt: Chriſt is Reſt, and the only Reſt of the Soul, Matth. 11.30. Gen. 5.29. He ſhall comfott us, becauſe of the Curſe laid upon the Earth. Not upon the Earth only, (as the blind Papiſts dream, and therefore love the Fiſh better than the Fleſh;) but the Earth is put for the whole Creation. The Earth, the Sea, and all the Elemens, and all that is therein: yea the Sun, Moon and Stars are not excluded out of the general Curſe and Bondage of the Creatures: the Apoſtle ſaith, the whole Creation ſuffers and groans, Rom. 8.22.

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

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

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

1. Noahs Ark.

2. The Deluge.

3. The Waters thereof.

4. His acceptable Sacrifice.

5. The Lords Covenant with him; and the Rainbow the Sign thereof. All which had their typical Significations. For,

1. Noahs Ark was a Type of the Church.

2. The Deluge of the day of Judgment, and the everlaſting Salvation of ſome, and Deſtruction of others.

3. The Waters that bare up the Ark typified the Water of Baptiſm.

p. 934. Noahs Sacrifice was a Type of Chriſts Sacrifice.

5. His Covenant, with the Rainbow the Sign thereof, a Type of the Covenant of Grace.

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

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

The Pump Repentance.

The Sails Affections.

Wind the Spirit.

The Rudder the Word—

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

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

Now I confeſs, that ordinarily God doth not bleſs the Labours of wicked Miniſters; but yet ſometimes he doth: as in the building p. 94of Solomons Temple, many had to do with it, who were not truly godly: So it is in ſpiritual building there was a Judas, a Demas, Matth. 7.22.23. 1 Cor. 9.27. For the efficacy of the Ordinances does not depend upon Inſtrument; but upon the Inſtitution and Bleſſing of God.

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

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

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

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

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

p. 957. There were three Stories in the Ark; it was three Stories high. Gen. 6.16. and ſo Solomons Temple had three parts, an outer Court, an inner Court, and an Holy of Holies. This holds forth the three degrees of the Church. There is,

1. The viſible Church.

2. The myſtical Church militant here on Earth.

3. The Church triumphant in Heaven.

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

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

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

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

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

9. In the Ark there were both clean and unclean Beaſts; yet the Ravenouſneſs of their Natures was reſtrained for the time, p. 96Gen. 7.2. So in the Church there are both Saints and Hypocrites: Hypocrites are unclean Beaſts

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

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

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

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

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

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

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

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

Thus you ſee what a full and plentiful Analogy there is between p. 97the Ark and the Church in all theſe ten particulars.

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

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

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

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

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

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

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

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

p. 98God was ſo pleaſed with Noahs Sacrifice, that he promiſed to deſtroy the world by Water no more:

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

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

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

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

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

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

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

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

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

p. 99To ſome he gives ſuch an inward Seal and Teſtimony of their Adoption, that they never looſe it, but carry it in their boſoms to their dying day, keep their Aſſurance all their days. And though I know it is otherwiſe with ſome of his Children; yet at laſt, when they dye and come to Heaven, he will never overflow the ſoul any more with his Anger.

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

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

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

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

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

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

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

But we may anſwer further. That there might, be ſome more eminent than Abraham, ſome of his godly Anceſtors, who were aged and experienced Saints: as Sem for inſtance, might towards p. 100the end of their lives be more eminent than Abraham was in his youth; of whom it is certain by the Genealogies, Gen. 11. that he was yet living: and he was the greateſt perſon then in the world; yea greater than Abraham, as being one of his Progenitors and Anceſtors.

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

Queſt. Wherein was Melchizedek a Type of Chriſt?

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

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

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

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

p. 1013. In that ſhadow of Eternity which the Story in Geneſis doth caſt upon him. He is there brought in as a greater perſon than Abraham the Father of the faithful: but neither his Birth nor Death mentioned, neither his Father nor Mother, without either beginning or end of days, Heb. 7.3. It is not meant, that he was ſo really, but only in ſacred Hiſtory, and in a Type or Shadow: For it is impoſſible for any Creature to be without beginning, that is an eſſential property of God; Novitas eſſendi eſt de Eſſentia Creaturae.

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

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

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

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

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

2. In that Melchizedek did refreſh Abraham and his Army, Gen. 14.18. and Melchizedek King of Salem brought forth Bread and Wine, that is, (as the old Note well explains it) for Abraham and his Souldiers Refreſhment, and not to offer Sacrifice: So Chriſt refreſheth his Church with the Word and Sacraments, Matth. 11. p. 102I will give you reſt, or I will refreſh you, Ego reficiam vos.

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

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

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

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

Comfort, that ſo great a Perſon is thy Saviour.

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

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

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

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

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

1. Abraham; As the Apoſtle ſaith of Melchizedek in other reſpects, Heb. 7.4. ſo we may ſay of Abraham; Conſider how great this p. 103Man was, in that ſo many Patriarchs, ſo many righteous men, ſo many Prophets, Prieſts and Kings, yea Jeſus Chriſt himſelf, were once in Abrahams Loyns.

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

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

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

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

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

From all which you ſee, that there is ſome glimpſe and ſhadow of the Fathers Love, of the Sons Death and Sufferings, and of p. 104the Spirit his breathings and workings in us. Here is ſomething of a low and weak repreſentation of that glorious Myſtery of the Trinity, and the influences thereof to our eternal peace; though it is but a low and weak and dark ſhadow of it, as all Types are in compariſon of the Antitype.

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

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

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

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

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

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

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

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

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

p. 1053. If we conſider Abraham as the Head of the Covenant to that Church and People: ſo he is a Type of Chriſt the Head of the ſecond Covenant.

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

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

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

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

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

Laſtly, That he, who was the Father of the Faithful, ſhould be ſo great a Souldier, and Conqueror of five Kings (and indeed p. 106Abraham is the firſt godly Warrior we read of in Scripture): It was a good Omen, and a Preſage, what Believers, the Sons of Abraham, ſhould do; and eſpecially in the latter days, when the Kingdom of Chriſt ſhall prevail, as Dan, 2. and chap. 7.

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

1. In his Birth.

2. In his Death and Sufferings.

3. In his Reſurrection from the dead.

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

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

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

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

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

Iſaac's Birth was promiſed and waited for many years; from the firſt Promiſe of a Seed made to Abraham, to the Birth of Iſaac p. 107was five and twenty years: For he was ſeventy five years old when he left Haran, Gen. 12.4. and he was an hundred years old when Iſaac was born, Gen. 21.5.

So Chriſt the promiſed Seed was long expected and waited for; from the firſt Promiſe of Chriſt in Gen. 3.15.Vid. Ainſworth in loc. to his coming in the Fleſh was well nigh four thouſand years.

2. Iſaac was an eminent Type of Chriſt in regard of his Death and Sufferings.

Iſaac without reſiſtance, without repining or reply, willingly yields himſelf to his Father even unto Death: So was Chriſt obedient to his Father even unto Death. So each of them was led away like a Lamb to the ſlaughter, as is ſaid of Chriſt, Iſai. 53.7. Act. 8.32.

Iſaac carried the Wood whereon he was bound to Moriah, Gen. 22.6. ſo did Chriſt carry the Croſs whereon he was nailed to Golgotha, Joh. 19.17. and ſo the Wood was firſt laid upon them both, and then they were laid upon the Wood.

Iſaac was to be offered alone, the Servants being left behind at the foot of the Hill, Gen. 22.5. So Chriſt muſt tread the Winepreſs alone, his Diſciples being fled and ſcattered from him, Joh. 16.32.

The place where Iſaac was offered was Mount Moriah, Gen. 22.2. and there was the Temple built, a Type of Chriſts Body: and there alſo his Body was crucified, upon another part of the ſame Mountain.

And as to the time, ſomething of analogy may be noted: ſome accommodated it thus, that as Iſaac came the third day to the place of his Immolation: ſo Chriſt came to his Sufferings the thirty third year of his age, conſiſting of three tens and three units. And it was three years after his Entrance upon his publick Miniſtry, which is three days, putting a day for a year according to the Prophetick ſtile, Luk. 3.23. he began his Miniſtry the thirtieth year of his age.

And there be four Paſſovers mentioned in the Goſpel of John, in the ſacred Story of his Life and Death.

p. 108Or we may apply this circumſtance more literally in reference to his Reſurrection from the dead, which is the

3. Third thing wherein Iſaac was a Type of Chriſt, thus; that they were both delivered from Death the third day.

Look, as Iſaac was reputed among the dead in his Fathers thoughts and purpoſe for three days, who had given him up unto the Lord; but he received him again as from the dead after three days.

So Chriſt was in the ſtate of Death three days; but then roſe again to dye no more; ſo that as Iſaac in three days was both alive and dead, and revived in a figure, Chriſt was ſo in truth. In this reſpect the Apoſtle clearly makes him a Type of Chriſt, Heb. 11.19. accounting that God was able to raiſe him up even from the dead, from whence alſo he received him in a Figure. For Iſaac's Death and Reſurrection was not a real Death and Reſurrection; but a figurative Death, and a figurative Reſurrection: The truth of which Figure is in Chriſt, who both dyed and roſe again really and indeed. I am he that liveth and was dead, and behold I am alive for evermore, Amen, and have the Keys of Hell and of Death, Revel. 1.18.

3. Jacob; he alſo was a Type of Chriſt, and is intimated in the Scripture ſo to be, in that Chriſt is called by his Name, Iſai. 49.3. Thou art my Servant, O Iſrael, in whom I will be glorified; they are the words of God the Father unto Jeſus Chriſt.

Jacob was a Type of Chriſt,

1. In his Sojourning.

2. In his Wreſtling.

1. In his ſojourning and travelling to and fro in an afflicted condition almoſt all his days: For he ſeems to have been the moſt afflicted Saint that we read of in Scripture, except Job; He leaves his Fathers Houſe and goes to Haran, and lives there as a Servant for his two Wives, Rachel and Leah, Gen. 28.10. and 29.18, 27.

So Chriſt left the Boſom of his Father, deſcended from the higheſt Heavens, and ſojourned here upon earth in the form of a Servant, to purchaſe to himſelf a Spouſe, a Church of Jews and Gentiles.

p. 109Jacob alſo went down into Egypt by Gods direction, and there Joſeph fed him, Gen. 46.3.

So Chriſt was carried into Egypt by Joſeph the Son of another Jacob, being warned ſo to do by the Lord in a Dream: and was there fed and provided for by Joſeph his reputed Father, Matth. 2.13.

And as the Lord brought Jacob back again in his Poſterity, who carried his Bones with them, Gen. 46.4. I will ſurely bring thee up again.

So he brought Chriſt out of Egypt in his own perſon.

And that this Hiſtory had a typical reſpect to Chriſt, you may ſee in Matth. 2.15. Hoſ. 11.1. when Iſrael was a Child, then I loved him, and called my Son out of Egypt. It is ſpoken there hiſtorically; but not only ſo, but prophetically alſo: For that Hiſtory of Iſraels going into Egypt, and returning again, was a typical Hiſtory, and did repreſent what was to be done in Chriſt the true Iſrael.

2. Jacob was alſo a Type of Chriſt in regard of his wreſtling and prevailing with the Lord; When he was to meet Eſau, he betakes himſelf to Prayer that night and prevailed, from whence he got the name of Iſrael, Gen. 32.28. and he ſaid, thy Name ſhall be called no more Jacob, but Iſrael: For as a Prince thou haſt power with God and with men, and haſt prevailed: Hoſ. 12.4. Yea he wept and made ſupplication unto him.

So Chriſt often, and particularly the night before his Sufferings, Heb. 5.7. who in the days of his Fleſh, when he had offered up Prayers and Supplications with ſtrong crying and tears unto him that was able to ſave him from Death; and was heard in that he feared; for he had that which was equivalent.

You know his Agonies in Prayer that night, when he ſaid, Father if it be poſſible, let this Cup paſs from me; nevertheleſs not my Will, but thy Will be done.

Yea he lives for ever to intercede, Heb. 7.25.

4. The fourth and laſt perſonal Type that is now to be ſpoken to, is Joſeph. The Hiſtory of Joſeph in the latter end of Geneſis is a very admirable and an affecting Hiſtory. In Poems and Romances p. 110to pleaſe and affect the Mind, men take liberty to feign; yet they come far ſhort of this which was a real Hiſtory.

It is true Joſeph is not ſo expreſly mentioned in the New Teſtament as a Type of Chriſt, as Abraham, Iſaac and Jacob are; but the analogy is ſo clear and full, that we cannot well omit him.

Joſeph multis modis Figuram Chriſti geſtavit, vel potius viva fuit ejus Imago, ſaith Calvin in Matth. 2. ult.

The Analogy is marvellous clear in ſundry particulars; I ſhall but inſtance in four things, wherein he was (as the Apoſtle ſpeaks of another eminent Type) made like unto the Son of God.

1. In his perſonal qualifications and endowments of Wiſdom and Holineſs.

2. In his Sufferings.

3. In his Advancement.

4. In his Carriage towards his Brethen.

1. In regard of his perſonal Qualifications and endowments.

Joſeph may be fitly numbred amongſt the Types of Chriſt; for he was very eminent both as to Wiſdom and Holineſs.

As for Wiſdom, he had a Prophetical Light ſhining in him, from whence Pharaoh gave him that honourable name Zaphnath payaneah, a clear Revealer of Secrets, Gen. 41.45. the Egyptian Language, though not the ſame with the Hebrew; yet had ſome affinity with it. The firſt word Tſopnath Secretum comes from foreign recondidit; The other payaneach is thought to be a compound of two words, from foreign claruit, and foreign duxit placide, Joſeph was eminent for leading by the hand into ſecret hidden myſteries.

It was ſaid of him by Pharaoh, Can we find ſuch a man as this is, in whom the Spirit of God is? Gen. 41.38. and foraſmuch as God hath ſhewed thee all this, there is none ſo diſcreet and wiſe as thou art.

So in Chriſt are hid all the Treaſures of Wiſdom and Knowledge, Col. 2.3. He received the Spirit without meaſure, Joh. 3.34. He is the wonderful Counſellor, Iſai. 9.6. the wonderful Numberer, Dan. 8.13. the true Palmoni, or numberer of Secrets.

And as for Holineſs, Joſeph was tempted by his Miſtreſs to bodily Adultery, but he reſiſted and overcame the temptation: So Chriſt was tempted to Idolatry (which is ſpiritual Adultery,) p. 111but overcame the Tempter, Matth. 4. And Believers alſo are victorious through him. Thanks be to God who giveth us the victory through our Lord Jeſus Chriſt, 1 Cor. 15.57.

2. In regard of his Sufferings, both from his Brethren, and from Strangers alſo, his Miſtreſs and other Egyptians. His Sufferings were very grievous, the Archers ſorely grieved him, and ſhot at him, and hated him, Gen. 49.3. It is ſaid, the Irons entred into his Soul, Pſal. 105.17, 18.

So Chriſt did ſuffer grievous things from the Jews, his own Brethren and Countrymen, and from the Romans, thoſe ſpiritual Egyptians. He came to his own, but his own received him not, Joh. 1.11.See Calvin on Matth. cap. 2. ver. ult.Matt 2 but they delivered him up to the Romans: He was a Nazarite as it were, ſeparate from his Brethren, Gen. 49.26. Deut. 33.16. And what moved them to this? It was, for that of God that was in him. The Patriarchs, moved with envy, ſold Joſeph into Egypt, Act. 7.9.

So it is ſaid of Chriſt, that Pilate knew that for envy they had delivered him, Matth. 27.18.

They hated him eſpecially for that he by divine Viſions and Revelations told them, that he ſhould be exalted, Gen. 37.8.

So the Jews ſought the more to kill the Lord Jeſus Chriſt, becauſe he not only had broken the Sabbath, as they thought, but ſaid alſo that God was his Father, making himſelf equal with God, Joh. 5.18— If we let him alone, you'l ſee all men go after him, Joh. 11.48.

And when did they do this injury to Joſeph? It was when he was ſhewing kindneſs, and doing good to them: For his Father had ſent him to ſeek and viſit his Brethren in the Wilderneſs, Gen. 37.13, 14. Then they conſpire againſt him, and call him Dreamer, ſell him for twenty pieces of Silver to the Iſhmaelites, and they to the Egyptians, where he is falſly accuſed, condemned and put in Priſon.

So Chriſt is ſent from Heaven by his Father into the Wilderneſs of this world, to viſit his Brethren the Sons of Men; but Judas and the Jews conſpire againſt him, call him a Seducer; he is ſold for 30 pieces of Silver by one of his own Diſciples, he is falſly accuſed, p. 112condemned, and crucified between two Malefactors, like Joſeph impriſoned with Pharaohs two Servants.

And as Joſephs Brethren, when they were reſolved to kill him, and had thrown him into the pit, they thought they had made ſure work with him, we will ſee what will become of his Dreams, Gen. 37.20.

So the Jews thought of Chriſt, they thought they had him ſure enough when they had him upon the Croſs, and in the Grave.

But the hand of Providence was in all this, ordering and overruling it for good, to another iſſue than the Inſtruments intended or expected, Gen. 45.5, 7, 8.

So it is ſaid of Herod, and the Gentiles, and the people of Iſrael, that they were gathered together to do whatſoever thy Hand and thy Counſel determined before to be done, Act 4.28. Act. 2.23. him being delivered by the determinate Counſel and foreknowledge of God, ye have taken &c.

And you know the end of it was good to his Brethren; for ſo he calls his Elect, Heb. 2.11. yea ſaving everlaſting good both unto Jews and Gentiles, who both had an hand in his Sufferings; as both Joſephs Brethren had, and the Egyptians too in his Sufferings, the end and iſſue whereof was the ſaving of the Lives of both of them.

3. Come we now to Joſephs advancement to all his Glory; here likewiſe was a ſhadow of what was done in Chriſt. For as Joſeph was brought firſt into ſuch a low condition, and then to the greateſt height of worldly Glory, from a Priſon to a Kingdom, Gen. 49.23, 24. So Chriſt was firſt humbled, then exalted.

Who would have thought that had ſeen Joſeph in the Priſon, that ever he ſhould come to be a Prince and a Ruler in the Land?

And when the Diſciples ſaw Chriſt upon the Croſs, how little did they think to ſee him reign? they were giving up their hopes in him, we truſted it had been he, which ſhould have redemed Iſrael, Luk. 24.21.

Now was Joſephs Dream fulfilled, that all their Sheaves would bow to his; now the Sun, Moon and Stars did obeyſance to him. For he was made next to Pharaoh, and they cryed before him, bow the knee, Gen. 41.43.

p. 113And in the name of Jeſus every knee ſhall bow: For God hath given him a Name above every Name, Phil. 2.10, 11.

Thou ſhalt be over my Houſe, ſaith Pharaoh, Gen. 41.40. and he made him Ruler over all the Land of Egypt, ver. 43.

So he hath put all things into the hands and under the feet of Jeſus Chriſt, and hath made him head over all things to the Church, Epheſ, 1.22. He is an Head of eminence over all; he is an Head of ſaving influence to the Church.

And Joſephs Brethren, as ſtout as they were, yet at laſt came to him for ſupplies, and did obeyſance to him whom they had ſold and ſlighted.

So muſt Sinners to Jeſus Chriſt, and ſo ſhall his Brethren the Jews, though they have ſtood it out long againſt him, yet they ſhall come in at laſt, and humble themſelves before him whom they have pierced, Zach. 12.10.

4. Joſeph bare a ſimilitude of the Son of God in his carriage towards his Brethren, which was moſt heroick and Saint-like, yea Chriſt-like, in requiting good for evil, forgiving all their injuries, and ſhewing kindneſs to them, who had done all the wrong they could to him.

And doth not Chriſt ſo to us? he prayed for thoſe that crucified him, he ſaves us, who have killed him.

This in general was Joſephs deportment and carriage towards his Brethren, and you ſee it was indeed divine and excellent: but let us alſo look into ſome particular paſſages of it which were moſt remarkable.

1. He knew them, when they knew not him, Gen. 42.8.

So doth Chriſt know us before we know him: yea when we are tempted to think he takes no notice of us. I ſaw thee when thou waſt under the Fig-tree, Joh. 1.48.

2. He carries it roughly towards them a while at firſt, to bring them to Repentance, Gen, 42.7-21. and this made them reflect upon their own ſins.

So doth Chriſt to Souls, he firſt humbles, and then comforts; firſt he wounds and breaks the heart, and then he heals it and binds it up; he frowns upon them at firſt, and pierceth their p. 114hearts through with godly ſorrow, Act. 2.37. and afterwards he pours in the oyl of Joy and Comfort, Iſai. 61, 1, 2, 3.

3. Joſeph reveals himſelf to them at laſt, in the ſweeteſt melting expreſſions of his Love & Bowels towards them, when they were fit for it, and when his own heart was full, that he could contain no longer. See the Story of it, Gen 45.1, 3, 4, 5.

So doth Jeſus Chriſt reveal himſelf to the Souls of his people, when they are fit for it; he gives them clear and ſweet diſcoveries, raviſhing and amazing manifeſtations of his Love; I am Joſeph your Brother: I am Jeſus thy Saviour, who was crucified and pierced for thee, as well as by thee, which thou haſt been ſo long mourning for; but I have ſeen thy tears, I have heard thy Prayers, and I am now come to comfort thee, and to tell thee, that I am thine, and thou art mine: ſuch words as theſe they hear, to this effect he ſpeaks, when he cauſeth them to hear the voice of his Loving Kindneſs, and ſheds abroad his Love in their hearts by the Holy Ghoſt.

4. Joſeph ſupplies all their wants, makes proviſion for them every way; he gives them their Corn, without taking their Mony; waſhes them, ſets them at his Table, and feeds them, Gen. 43.16, 33, 34. gives them Victuals and Chariots for their Journey, with a Charge not to fall out by the way, chap. 45.19, 24. And finally placeth them in Goſhen, in the beſt of the Land, there to dwell, till they ſhould go to Canaan, the Land of Promiſe, cap. 47.11.

Jeſus Chriſt doth all this in an higher way. He gives us all the good we need, and that freely, without Mony, or without price: he waſheth and cleanſeth us inwardly by his Spirit, as well as outwardly by the Water of Baptiſm; feeds us at his Table, not only with bodily, but with ſpiritual Food; gives us his Ordinances as Chariots of Salvation to bring us to himſelf, and Signs and Seals of his Love to us, and of our Love to him, and to one another. It is his great Commandment to his Diſciples, to love one another: and finally he plants us in Goſhen here, in a ſtate of Light and Grace, till we come to the heavenly Canaan, to a ſtate of Glory. Thus doth our true Joſeph provide for us.

p. 1155. Yet after all this, they had ſome ſecret fears and doubtings of his Love; whereupon they ſeek Pardon of their former Sins; but he gives them renewed aſſurance of it, to quiet their fears, and ſettle their doubting thoughts, Gen. 50.15, 21. through the remembrance of their own Guilt, and Sins againſt him.

So poor Souls, when Chriſt hath ſpoken Peace, yet there be oftentimes ſome ſecret fears and doubts remaining, or returning upon them again, after all his appearances; when he appeared unto them again in Gallilee; as Matth. 28.17. it is ſaid, and when they ſaw him, they worſhipped him, but ſome doubted.

But in ſuch as are the Lords, theſe fears and doubts ſet them upon the renewed exerciſe of Grace, reflecting and ſearching their own hearts and ways, and ſeeking Pardon of former Sins: and in this way, the Lord renews his Love, and gives them new and freſh evidences and further aſſurance of it, and bids them fear not; and ſo quiets their hearts again, as Joſeph did his Brethrens.