The Figures or Types of Christ, Typological category 1 · Sermon 7
—Who is the Type or Figure of him that was to come, Rom. 5.14.Sept. 26. 1667:
THe perſonal Types of Chriſt have been referred unto two ſorts. 1. Individual Perſons. 2. Religious Orders, or whole ranks and kinds of typical Perſons. The former have been ſpoken to, we ſhall now proceed to the latter, and ſo finiſh the Text.
The difference between individual Types, and religious Orders or kinds and ranks of typical Perſons lies chiefly in this, That no wicked man could be an individual Type of Chriſt; but he may be involved in a religious Order of Types: For the Order is holy, though the Man be wicked: And here it is not directly the Perſon but rather indeed the Order that is the Type, and the Perſon as involved and inveſted in ſuch an Order.
Queſt. What were theſe typical Orders and Ranks of Men?
Anſw. I ſhall inſtance only in theſe ſix.
1. That whole Nation and People of Iſrael.
2. The Firſt-born of that Nation.
3. Their Nazarites.
4. Their Prophets.
5. Their Prieſts.
6. Their Kings.
1. The whole Nation of the Jews; they were a typical People; their Church-ſtate being very ceremonial and peculiar to thoſe legal times; and therefore now ceaſed and aboliſhed: and did adumbrate and ſhadow forth two things.
1. Chriſt himſelf; hence Chriſt is called Iſrael, Iſai. 49.3. By Iſrael is meant Chriſt, and all the Faithful, as the Members of him their Head.
2. They were a Type of the Church of God under the New Teſtament. Hence the Church is called Iſrael, Gal. 6.16. and Rev. 7. The twelve Tribes of Iſrael are numbred up by Name to ſhew forth the Lords particular Care of every one of his People in particular. That place is not meant properly of old Iſrael, becauſe it relates to the times of the Antichriſtian Locuſts. Compare cap. 7. with cap. 9.4. the Analogy lies in this, That they were a peculiar people to the Lord, choſen and ſingled out by him from all the world:
So is Chriſt the Lords choſen. Behold my Servant whom I have choſen, mine elect in whom my Soul delighteth: So are all the Saints, 1 Pet. 2.9. A royal Nation, a peculiar People, gathered from among all Nations, Rev. 5.9. Hence the Enemies of Iſrael were typical Enemies; as Egypt and Babylon under the Old Teſtament, Types of Antichriſtian Enemies under the New: and the Providences of God towards that People of old, Types and Shadows of his intended future Diſpenſations towards his People under the New; as you will ſee further when we come to ſpeak of typical Providences.
2. The Firſt-born of that Nation were alſo a typical ſort of perſons: therefore Eſau in deſpiſing his Birthright deſpiſed a ſpiritual Priviledge; and therefore juſtly called a profane perſon, Heb. 12.16.
And they alſo typified Chriſt and the Church.
Chriſt: For he is the Firſt-born among many Brethren, Rom. 8.29.
The Church: And thence the ſame Name and Title is given to all the Saints, Heb. 12.23. The general Aſſembly and Church of the Firſt-born.
The Analogy appears chiefly in two things.
1. In regard of the Lords ſpecial Intereſt and Propriety in them.
2. In regard of their Preheminence and Dignity above others.
1. The Lords Propriety in them as his in a ſpecial and peculiar manner; The Firſt-born are mine. Becauſe he had redeemed them, when the Firſt-born of Egypt were deſtroyed, Exod. 13.2.
So Chriſt hath a ſpecial relation to God, as his firſt begotten, yea his only begotten Son; his Son by Nature, (we are Sons only by Adoption and Grace) Primogenitus ante quem nullus, & unigenitus poſt quem nullus— Joh. 1.14.
So the Saints: The Lord hath a ſpecial relation and propriety in them, all manner of ways; by Creation, by Redemption, by Regeneration, by his own choice of them, by their conſent and choice of him, &c.
2. In regard of their Dignity and Preheminence above others: The Firſt-born had many Priviledges above his Brethren; he was, as it were the ſecond Father of the Family:
So Chriſt, Iſai. 9.6. is called the everlaſting Father.
He had the Honour, and the Government; the Prieſthood was his, and a double portion of the Eſtate, Deut. 21.17.
The Firſt-born at firſt had the Prieſthood, Exod. 24.5. Young men ſacrificed— Afterward Levi was ſet apart inſtead of the Firſt-born, Numb. 8.
Therefore Reuben left the Government to Judah, the Prieſthood to Levi, the double Portion to Joſeph, who was divided into two Tribes Ephrahim and Manaſſeh:
So Chriſt has the Honour above all Creatures, Heb. 1.6. Let all the Angels of God worſhip him.
And the Saints which are the Lords Firſt-born in a ſecondary way, are honourable perſons, as being Members of Chriſt: they are precious in his ſight and honourable: therefore he ſays, I will give Nations and Princes for thy Life, Iſai. 43.3, 4.
3. Their Nazarites; the Inſtitution of their religious Order, with all the Rules and Obſervations belonging to it, you have in the 6th chapter of Numbers. It was an Order of much eſteem amongſt the People of God in thoſe times, and is reckoned as a great Honour and Glory to that People, Amos 2.11. I raiſed of your Sons for Prophets, and of your Young men for Nazarites. Her Nazarites, Lam. 4.7. were whiter than Snow.
There were two degrees of it; either for a certain time, or during a mans whole life.
Of Perſons that were Nazarites all their days, the Scripture giveth ſome very great and eminent inſtances; as Sampſon, Judg. 13.5. alſo Samuel the Prophet, 1 Sam. 1.11. alſo John the Baptiſt, Luke 1.15.
Of Perſons under the Vow of Nazariteſhip only for ſome certain time, we have inſtance in Paul the Apoſtle, Acts 18.18. and again Acts 21.23, 24.
How long they were to be under the Vow, the Scripture limits not. The Jewiſh Writers report, that one month was the ſhorteſt time in uſe amongſt them.
This Order ſhadowed forth ſundry things relating,
1. To Chriſt himſelf.
2. To the Members of Chriſt.
3. To the Benefits of Chriſt.
1. The Nazarites were Types of Chriſt himſelf; not that Chriſt himſelf was a Nazarite according to the Law, but only in the Spirit and Truth of this Type.
That he was not a Nazarite literally, is clear; becauſe he drank Wine, as at other times, ſo at his laſt Supper, which they might not do.
But in him this Type was fulfilled in two reſpects.
1. In regard of his uſual Name and Title, Jeſus of Nazareth, or Jeſus the Nazarite, Matth. 2. ult. Joh. 19.19.
Thus he was uſually called, which the Jews would never have done; but that by the Providence of God he had lived in that place. In which diſpoſal of Providence, altius fuit Dei Conſilium; as Calvin in Mat. 2. God had a further Deſign and Counſel than they were aware of, that from thence called him by that Name: Which, though it was given him upon another occaſion by the Jews, namely, from the place of his Reſidence; yet God in his infinite Wiſdom did ſo contrive and order it, that by this means he ſhould be commonly called by the Name of this religious Order. See Matth. 2. ult. where the Evangeliſt tells us, that by this means of Chriſts living in Nazareth, was fulfilled that which was ſpoken by the Prophets, namely, that he ſhould be called a Nazaren— By the Prophets is meant thoſe Prophets that wrote the Book of Judges; and the place intended, is Judges 13.5. as Calvin from Martin Bucer judgeth.
It is true indeed, the words there are ſpoken of Sampſon literally; but intended myſtically of the Meſſiah, of whom both Sampſon, and all the Nazarites were Types.
It is true, there is ſome literal difference between Zain and Tſade; and the Syriack Tranſlation (which yet is but a Tranſlation) renders Nazareth by Tſade Notſoreth, whereas the word Nazarite is foreign with Zain. But that the Holy Ghoſt regarded ſuch a literal exactneſs is not probable.See Bucholcer Cbronol. p. 285. It may ſuffice that there is an alluſion and affinity in the ſound. And though Matthew uſeth the word Nazarene, as ſignifying one of the religious Order of the Nazarites; yet Pilate, Joh. 19.19. uſeth the ſame word of him, never dreaming of any thing more, than the place where Chriſt had dwelt. Some indeed have thought that this paſſage in Matth. 2.23. refers to Iſai. 11.1. where Chriſt is called Netſor, the Branch, a flouriſhing Branch. But we do not find that flouriſhing Branches are called Nazarites in the Scripture: ſo Calvin in Matth. 2. ult.
2. In regard of his peculiar Holineſs and Separation unto God, They were ceremonially holy; but he was holy indeed, and after an higher and infinitely more excellent and glorious manner. He is called that holy thing that ſhall be born of thee, Luk. 1.35. and Dan 9.24. the moſt holy, or the Holy of holies.
2. The Nazarites were Types of all the Saints and Members of Chriſt. All Believers, who are an holy people, are ſpiritual Nazarites ſeparated unto God; I ſay, all Believers whether male or female. For there were Women Nazarites as well as Men, Num. 6.2. when either Man or Woman ſhall ſeparate themſelves to vow a Vow of a Nazarite. For in Chriſt Jeſus there is neither male nor female, Gal. 3.28.
3. There was in this Order a Ceremonial ſhadow and adumbration of the Benefits of Chriſt which Believers do receive from him; and they are chiefly two; Sanctification and Juſtification.
1. Sanctification. This was ſhadowed out in this, that the Nazarites were perſons ſeparated and devoted unto God in a ſpecial manner by a Vow, Numb. 6.6. As alſo in the particular Rules and Ceremonies belonging to this Order, which were three.
1. Not to drink Wine, Numb. 6.3, 4. So Sampſon.
This was to teach them Temperance and Mortification of fleſhly Luſts, which Wine often provokes men to, and takes away their hearts from that which is good, Hoſ. 4.11. and cauſes them to err and ſtumble, Iſai. 28.7.
Moreover this Ceremony taught them, inſtead of Wine, to be filled with the Spirit, Epheſ. 5.18. and inebriated as it were with the Joys thereof in the ſenſe of Gods Love, which is better than Wine, Cant. 1.4.
2. Not to cut their Hair, ver. 5.
This is thought to be appointed (as many other ceremonial Laws were) in oppoſition to the heatheniſh Idolatry of thoſe times; and to ſignifie the keeping himſelf from all uncleanneſs and impurity. For when the Nazarite was purged and cleanſed from impurity, his Hair was ſhaved off, ver. 9. and ſo the Leper, Lev. 14.8, 9. therefore to keep it from ſhaving ſeemeth to ſignifie the keeping themſelves from uncleanneſs: ſo ſome expound it.
It ſhadowed forth alſo the growth of the Graces of Gods Spirit in them, as in Sampſon, who with the loſs of his Hair, loſt the Power of God: and as his Hair grew again, ſo his Strength in God renewed, Judg. 13 25— and 16. This Strength came not by the growth of the Hair, otherwiſe than as an outward Sign appointed unto them of God, who ſanctifieth to his people what outward Signs himſelf pleaſeth, to ſignifie and convey Grace; as he ſanctified the Waters of Jordan to waſh away Naamans Leproſie,Ainſworth on Numb. 6.5. which of themſelves had no ſuch efficacy, 2 Kings 5.14.
3. Not to defile themſelves by the dead, ver. 6, 7, 8.
This refraining from the dead, in whom the Image as it were of Gods Curſe for Sin was to be ſeen. For the Wages of Sin is Death, Ainſworth in loc.Rom. 6.23. figured out abſtaining from ſinful and dead Works, and from ſuch as live in them, who are dead whilſt they live, 1 Tim. 5.6.
It ſhewed their Conſtancy in the Rules of their Profeſſion, and their Magnanimity in the loſs of deareſt Comforts.
2. Juſtification by Chriſt alone was ſhadowed forth in two Rules or Obſervations belonging to this Order.
1. That legal ſtrictneſs and ſeverity of Purification in caſe of accidental Defilement, ver. 9, 10, 11, 12. If a Nazarite chance to be defiled, he is to begin again upon a new ſcore. This ſhews the abſolute Purity and Perfection of the Law of God, which will not admit the leaſt error or failing; but whoſoever continueth not in all things, is curſed and condemned by it, Deut. 27.26. Gal. 3.10. If a man keep the whole Law, and fail but in one point, he is guilty of all, James 2.10. and ſo needs Chriſt and his Blood to make atonement even for the leaſt Sins, and thoſe which are in ſome ſort involuntary, as the original corruption of Nature is, and many actual Sins of meer infirmity and frailty.
2. Sacrifices of Atonement, even when they had fulfilled their Vow, ver. 13— to 21.
It taught the ſecret and unſeen Guiltineſs, which cleaveth to the moſt holy men in their beſt and moſt perfect works, which, without atonement by the Blood of Chriſt,Ainſworth in loc. cannot be pure and pleaſing in the ſight of God. For though a man know nothing by himſelf; yet is he not thereby juſtified, 1 Cor. 4.4.
When we have kept our Vows, and done our Duty; yet we need Atonement and Pardon.
4. A fourth religious Order amongſt them of old, was their Prophets. Theſe alſo were Types of Chriſt and Chriſtians.
Of Chriſt; For as they taught the will of God: ſo doth Chriſt. For he is the great Prophet, Deut 18.15. Acts 3.22. Joh. 1.18. no man knows the Father, but he to whom the Son revealeth him, Matth 11.27.
But though there be a reſemblance and analogy; yet there is alſo a great diſparity in this Type. For all the Types (as hath been often obſerved) fell ſhort of the Antitype in Glory; and ſo in this; for none teacheth like him, Job 36.22. in regard of the Authority and Efficacy of his teaching.
1. The Authority; For the Prophets ſpeak in the Lords Name; Thus ſaith the Lord: but Chriſt in his own Name, and the Fathers; as a Son over his own Houſe, Heb. 3.6.
2. The Efficacy. All the Prophets could not reach the Heart: but Chriſt, he teacheth inwardly, and effectually: for he ſends his Spirit to bring the Truths to remembrance with power and efficacy, Joh. 14.26.
And as their Prophets were Types of Chriſt: ſo likewiſe of all Believers; for they are ſpiritually Prophets, 1 Joh. 2.27. 1 Cor. 2.15. the ſpiritual man judgeth all things. They are ſaid to propheſie as the Lords Witneſſes. Rev. 11.
5. A fifth religious Order in thoſe legal times was that of Prieſthood. Their Prieſts, and eſpecially their High Prieſts were Types of Chriſt and Chriſtians: Therefore Chriſt is ſo often called a Prieſt, and the High Prieſt, Heb. 3.1. of our Profeſſion.
The Analogy between Chriſt and them appears chiefly in two things.
1. That as they offered Sacrifice, and by Sacrifice made atonement: ſo Chriſt, Epheſ. 5.2. gave himſelf for us, an Offering and a Sacrifice to God for a ſweet ſmelling favour.
2. There was in them the ſhadow (though but the ſhadow) of an everlaſting Prieſthood; becauſe the Office was ſettled in the Houſe and Family of Aaron: and ſo though the perſons died; yet the Office was never vacant: for the Son ſucceeded the Father, and was ſometimes inveſted during the Fathers life, as Eleazer, Numb. 20.26.
And though Melchizedeks Prieſthood was of an higher Order, and more illuſtrious than that of Aaron, as the Apoſtle ſhews, Heb. 7. yet in this alſo there was but a ſhadow of Eternity, as hath been formerly ſhewed.
But Chriſt is indeed a Prieſt for ever: he is often ſo called in the Epiſtle to the Hebrews. He was made a Prieſt not after the Law of a carnal Commandment, but after the Power of everlaſting life, Heb. 7.
The Diſparity between Chriſt and theſe typical Prieſts was manifold. I ſhall inſtance in a few particulars.
1. Theirs was but the ſhadow: Chriſt the true Sacrifice, and true Reconciliation with God.
2. They offered Sacrifice firſt for their own Sins: but Chriſt had no Sins of his own, to offer for, and to make ſatisfaction for, Heb. 7.27.
3. All thoſe Prieſts of old, even Melchizedek himſelf, they were but Prieſts; they were not both Prieſt, Altar and Sacrifice.
But Chriſt is all three.
He is Prieſt as God-man.
He is the Altar in regard of his Divine nature: for this is that that ſanctifies the Gift, and makes the Sacrifice ſo infinitely efficacious and meritorious.
And Chriſt himſelf is alſo the Sacrifice in regard of his Humane nature: His Humane nature ſuffered death, and ſo was offered up as a Sacrifice unto God for us.
Thus in all things Chriſt hath the Preheminence.
I might alſo ſhew, how all the Saints are Prieſts. He hath made us Kings and Prieſts unto our God, Revel. 1.
But there will be occaſion to ſpeak further of the Prieſthood when we come to the Temple, and the Temple Miniſtry.
6. A ſixth religious Order was their Kings of the Houſe of David.
It is true, Magiſtracy is a civil Ordinance belonging to the ſecond Table: But yet, as God was pleaſed to annex a typical reſpect unto the Sabbath, which is in it ſelf a moral Duty: and unto Adams Marriage with Eve, which was a civil Relation: ſo he did unto Magiſtracy or Kingſhip, as ſtated and ſettled amongſt that people.
Hence as in the buſineſs of Marriage, and of the Sabbath, the things themſelves are not aboliſhed, but only the typical reſpects are taken off: ſo here Kingſhip as amongſt them was both a civil and a religious Order. Non dubium eſt, quin caeleſtis pater in Davide ejuſque poſteris conſpici voluerit vivam Chriſti Imaginem, Calvin. Inſtitut. l. 2. cap. 6. ſect. 2. & cap. 7. ſect. 2. See the Analogy in three things.
1. In their Inauguration; they were anointed with holy Oil, Pſal. 89.20. with mine holy Oil have I anointed him. This typified the Gifts and Graces of the Spirit; the Spirit of Government, Acts 10.38. how God anointed Jeſus of Nazareth with the Holy Ghoſt, which Chriſt received above his Fellows. Pſal. 45.7. not by meaſure, but above meaſure, Joh. 3.34.
2. The Lord ſettled the Kingdom by an everlaſting Covenant in a perpetual Series and Succeſſion of perſons in the Houſe of David:
So with Chriſt, he hath made an everlaſting Covenant, that his Kingdom ſhall endure for ever, Iſai. 9.7— of the increaſe of his Government and Peace, there ſhall be no end.
3. The moral work and duty of their Office had alſo a typical uſe, to ſhadow forth what Chriſt doth ſpiritually in and for his Church.
1. They made Laws for the people of Iſrael; though they did it ſtill in ſubordination to, and purſuance of the Laws of God, as all Magiſtrates ought to do, not in oppoſition to them:
So Chriſt is the Law-giver of his Church, Iſai. 33.22. the Lord is our Judge, our King, our Law-giver.
2. They ſubdued the Enemies of Iſrael: ſo did David the Philiſtines, the Moabites, &c.
So doth Chriſt ſubdue and tread down the Churches Enemies.
3. It was their work to execute Vengeance upon Rebels; as Solomon, the peaceful King, did on Joab, Adonijah, Shimei.
So doth Chriſt, the Prince of Peace, on Unbelievers and Hypocrites in the Church. This King will ſay, Bring forth theſe mine Enemies, and ſlay them before my face.
Yet there was a great Diſparity between Chriſt and thoſe Kings. His Kingdom is ſpiritual, his Government infinitely better than theirs was, 2 Sam. 23.4, 5. ſome underſtand and render to this purpoſe,See ths Belgick Annotations. There ſhall be a Ruler over men, a righteous one, ruling in the Fear of God— Although as yet he make him not to ſpring up.
From the whole,
Ʋſe 1. See the Unwarrantableneſs of reviving religious Orders under the New Teſtament.
It falls heavy upon the Papiſts, who have their religious (as they call them, but indeed ſuperſtitious) Orders. Their Monks, Nuns, Fryiars, &c. for which they pretend the Jewiſh Order of Nazarites.
But this was a Type: and therefore to revive it, is inconſiſtent with the truth of the Goſpel; it is as if they ſhould ſay, there is a Meſſiah yet to come, who will be juſt like a Monk or a Friar; but what horrible Blaſphemy is this!
Beſides there was a Command, an Inſtitution from God for the Order of Nazarites; but there is not ſo for Popiſh Orders.
And, which is obſervable in all the Rules and Ceremonies, and Burdens of thoſe legal times, the Lord never reſtrained Marriage from any; but all ſorts, Prieſts, Prophets, Nazarites were wont to marry, which the Popiſh Orders vow againſt, which the Apoſtle deſervedly calls a Doctrine of Devils, 1 Tim. 4.1, 2, 3.
Obj. But ſome of theſe Orders are not ceaſed: For there be Firſt-born in every Nation, and Magiſtracy or Civil Government.
Anſw. It's true: But therefore ſome of theſe Orders were of a mixt nature; there was ſomething moral, and ſomething ceremonial in them, as was ſhewed before in Davids Kingdom: that which is moral remains, that which is ceremonial is done away: But there were other religious Orders that were wholly ceremonial, and theſe are wholly aboliſhed.
Of this ſort was Nazariteſhip and the Prieſthood. Theſe were Orders meerly religious, and ſo are ceaſed, and vaniſhed away with the legal Religion of thoſe times. But the Popiſh Orders of Monkery and Nunnery, &c. are an apiſh and wicked imitation of that old legal Nazaritiſm.
Ʋſe 2. See the Glory of the Antitype in whom all theſe meet in one; all the individual perſonal Types before mentioned, and all theſe religious Orders now opened. He is the true Iſrael, and the Firſt-born, he is the true Nazarite; he is our Prophet, Prieſt, and King. They were but Stars that ſhone in the night, he is the Sun of Righteouſneſs.
Ʋſe. 3. See our own Dignity and Duty; for all the Members of Chriſt do in their meaſure partake of the Glory of him their Head: Therefore walk as becomes the Iſrael of God, as his Firſt-born; do not, with profane Eſau, ſell your Birthright for a Meſs of Pottage, Heb. 12.16.
You are Nazarites ſeparated unto God: therefore be ye not conformed to the world, Rom. 12.1, 2.
You are the Lords Witneſſes and Prophets: therefore bear your Teſtimony to him, and to his Truths and Ways, though thou propheſie in Sackcloth.
You are alſo Prieſts unto God, not to make atonement, (that Chriſt hath done); but as he hath offered the Sacrifice of Atonement: ſo you ſhould offer the Sacrifices of Praiſe and Thankſgiving to his Name.
And finally, remember you are Kings; for he hath made us Kings unto our God, Revel. 1. Therefore walk and act as Kings, to rule over your own Luſts, and not be underlings to them.
It was Davids Prayer, Pſal. 51.12. Ʋphold me with thy free Spirit, that is, thy Kingly, thy Royal Spirit, as ſome explain it.
And if you reign with him as Kings in Grace here, you ſhall reign with him in Glory for ever.