Tropes and Figures, Treatise 4
A TREATISE Of all the TYPES, PARABLES and ALLEGORIES of the Old and New-Teſtament, with the Expoſitions of the Learned upon ſuch as are obſcure, &c.
IN treating of a Type, we are to remark, 1. Its Definition, and that (1.) With reſpect to its Name. (2.) With reſpect to the Thing it ſelf. 2. Its Diviſion. 3. Its Canons, or Rules: of which in order.
Article I. Of the Definition of a Type.
IN the Definition, (1.) We are to reſpect its Etymology. (2.) Its Homonymy, or various Acceptations. The Greek word foreign (Typos) which generally is uſed in this Affair, is derived of foreign, (which ſignifies to beat or ſtrike, and is formed of its mean Praeter-Tenſe) has various Significations. As,
1. In a general Signification foreign, a Type, is called the Print or Mark, which is made by beating, as John 20.25. what we call, the print of the Nails, is in Greek, foreign, the Type of the Nails; that is, the Impreſſion or Holes left by the Nails beaten or driven through his Hands.
2. More particularly, It denotes an Example or Exemplar, which, in certain Actions we imitate, this goes before, and is to be imitated; ſee Phil. 3.17. 1 Theſſ. 1.7. 2 Theſſ. 3.9. 1 Tim. 4.12. Tit. 2.7. 1 Pet. 5.3. 1 Pet. 2.21. Acts 23.25. Rom. 6.17. What we tranſlate Form of Doctrine, in the Greek, is foreign, that Type of Doctrine; that is, in which God has preſcribed the Rule, Form and Example of Obedience, and Life to us, viz. to believe the Goſpel, and live acordingly, Phil. 1.27.
Ariſt. …th. 1. c. 3. & l. 2. c. 7.3. In another Signification foreign, a Type, is called a Deſcription not very exact, viz. that which is made ſummarily, briefly, and leſs compleatly.
4. It has alſo another Signification with Phyſicians, who call that Form and Order obſerved or noted in the Increaſe or Abatement of Diſeaſes; foreign, a Type, denoting the Symptoms of the Diſeaſe, and what it is: Hence Galen writ a Book entitled, foreign of Types. As to other Senſes wherein Lawyers and Politicians take it, conſult Stephanus in Theſaur. Graecae Linguae, Tom. 3. Col. 1691.
5. But to approach nearer to our Scope and Buſineſs, foreign, a Type, denotes a Figure, Image, Effigie, or Repreſentation of any thing, and that either painted, feigned, or engraven or expreſſed by any other way of Imitation. Acts 7.43. So, Iſocrates in Evag. encom. calls foreign, the Images of Bodies, (foreign.)
6. Divines underſtand nothing elſe by Types, but the Images or Figures of things preſent, or to come; eſpecially the Actions and Hiſtories of the Old-Teſtament, reſpecting ſuch as prefigured Chriſt our Saviour in his Actions, Life, Paſſion, Death, and the Glory that followed. In which Senſe ſome judg this Appellation to be foreign, written or inſcribed, and refer Rom. 5.14. to it, where Adam the firſt Man, is called foreign, Figura futuri, the Figure of him that was to come, (viz. the laſt Adam, 1 Cor. 15.45.) and 1 Cor. 10.6. foreign, now theſe things were our Types; and ver. 11. foreign, now all theſe things happened to them for Types. Theſe two Texts we tranſlate Examples, or Enſamples. But in the former place (Rom. 5.14.) a Type ſeems not properly to denote what we here intend, for there is a certain Compariſon made between Adam and Chriſt, which carries rather a Diſparity than a Similitude in it. The Protaſis, or Propoſition, is in v. 12. As Adam conveyed Death together with Sin to all that were born of him (ut Adamus omnibus ex ſe natis cum peccato mortem communicat.) The Apodoſis, Rendition, or Return, is not expreſly ſet down, but inſinuated in the foregoing words, as if he had ſaid, So Chriſt conveys or communicates Life to all thoſe that by Faith are given to, and implanted in him. A Type therefore in the ſaid place denotes a Similitude generically, and relates to the fifth particular. In the latter Example foreign a Type, ſignifies an Example, Shadow, or Umbrage of things to come, as the words annexed make out, yet not properly relating to the Types in hand. To this ſome refer Heb. 8.5. Acts 7.44. where foreign, a Type, is taken for the Pattern and Image ſhewn to Moſes in the Mount [Exod. 25.40. in the Hebrew 'tis called foreign, an Exemplar (Pattern) Figure or Form] denoting that the Structure of that Levitical Tabernacle, was a Type or Prefiguration of the Truth, which was to be expected under the Goſpel-Diſpenſation: So Gregory Nazianzen ſays,*Orat. 42. foreign, p. 683. That the Univerſal Law was a ſhadow of things to come, as the Apoſtle declared, and as God commanded Moſes to do all things, foreign, according to the Example ſhewed him in the Mount, viz. of things obvious to ſenſe, which afterwards were to be diſcovered by Faith. Piſcator ſays that by foreign, a Type, Heb. 8.5. the foreign, or Arch-Type, is to be underſtood; that is, the principal or primitive Exemplar or Pattern of thoſe heavenly and ſpiritual things, which were prefigured by the Tabernacle, and the Ceremonies relating to it, as Anti-Types, viz. the Death of Chriſt upon the Altar of the Croſs, and his Entrance into the heavenly Sanctuary, which things were ſpiritually revealed to Moſes.
But we may be ſatisfied that by Type (or Example) in the aforeſaid place, we are to underſtand the Diſpoſition and Form of the future building of God's Houſe under the Evangelical Diſpenſation, (and ſo it belongs to the fift Signification) according to the Signification of the Hebrew word foreign (Banah) aedificavit, he hath built.
II. Synonimous Terms, (1.) The word Typos uſed by the Seventy, anſwers to foreign, Exod. 25.40. and foreign Amos 5.26. but neither of theſe concern us in this place: yet we may refer to this that general Appellation, foreign (Maſhal) which denotes a Similitude, or the Compariſon of one thing to another: Alſo a Parable, Proverb, Axiome, dark or figurative Speech: See Ezek. 24.3. In the Arabick Tongue we meet with the word foreign (Schibh) which denotes a Similitude, Type, or Parable, from foreign, he was like, &c. (2.) From Greek Writers, as well Canonical, as Eccleſiaſtical, we may mention ſome Synonimous Appellations; as from the New-Teſtament, we find that the Types of things to come are called, (1.) foreign, a ſhadow of things to come, Heb. 8.5. foreign, ſhadow of heavenly things, and Heb. 10.1. foreign, the ſhadow of good things to come; becauſe Chriſt, with his Bleſſings and Works performed for the Salvation of Mankind, was propoſed to the Godly in an obſcure Way, or a ſhadowy Deſcription of his Lineaments in the Old-Teſtament. Hence ſome think that Rom. 13.12. the Old-Teſtament is repreſented by Night (or Darkneſs) and the New-Teſtament by Day (or face to face.) (2.) foreign, an Example or Pattern; the Prieſts of the Old-Teſtament are called*Heb. 8.…. foreign, to ſerve to thoſe things (that is to be exerciſed in thoſe parts of Divine Worſhip) which were Types and Figures of things to be expected in the New; here there may be an Ellipſis of the Prepoſition foreign, and ſo the ſenſe is, that their Prieſthood or Miniſtry expir'd foreign in the Exemplar or Shadow of heavenly things, becauſe by their Prieſthood, the Celeſtial and Spiritual Prieſthood of Chriſt was prefigured as in Types; the like Appellation we have Heb. 9.23.
3. foreign a Sign, Mat. 12.39. where Chriſt applies the three days ſtay of Jonas in the Whales Belly, as a Type of himſelf, foreign, the Sign of the Prophet Jonas. Here Chriſt accommodates his Speech to the words of the Scribes and Phariſees, who asked a Sign of him; otherwiſe a Sign and a Type differ in Signification, the one being of a larger, the other of a narrower Signification: Every Type is a Sign, but every Sign is not a Type: Every Sign may repreſent the thing ſignified altho unlike; but the condition of a Type, is that it muſt bear a Parity, Proportion, or Likeneſs to the thing typified.
4. foreign, a Parable, Heb. 9.9. which Term in the Hebrew Books of the Old-Teſtament frequently anſwers the word foreign, but is put in this place for ſuch typical or prefigurative Things, and Actions, as are related in the Old-Teſtament: So Heb. 11.19. the Phraſe of Abraham's receiving his Son in a Figure, (which Son was by him adjudged as good as dead) foreign in a Parable or Similitude, is well expounded, that he was a Type or Similitude of Chriſt. In Eccleſiaſtical Writers we meet with the ſame Appellations, or ſuch as are very near, only we are to take notice, (1.) That they confound the Allegory with the Type frequently: So Auguſtine Tom. 1. oper. lib. de vera Relig. cap. 56. ſays, an Allegory (under which Term undoubtedly he comprehended Types) is fourfold, viz. reſpecting Hiſtory, Fact, Preaching, and Sacraments. (2.) Gregory Nazianzen puts the Antitype for the Type, Orat. 42. foreign, Pag. 692. his words are, foreign; that is, Yet really the Brazen Serpent was not hanged up to prevent the biting of Serpents, nor yet as a Type of Chriſt, who ſuffered for us, but as an Antitype. (3.) In the Latine Tongue the words Exemplar, Figura, Praefiguratio, are much uſed, that is, a Pattern, Figure, or repreſenting a thing to come. But the word Type was moſt uſual to denote Priviledges to come, by the donation of Patents to ſuch as were Denizens of the City of Rome, when it was Imperial.
The Correlative, or that which anſwers a Type, is the Antitype, Anti…ype.that is, the thing repreſented by the Type, or that which anſwers to it; as 1 Pet. 3. where when the Hiſtory of eight Souls ſaved by Water (in the Deluge) Gen. 6.7. & 8. is mentioned, the Apoſtle ſubjoyns ver. 21. foreign,1 Pet. 3.21. (i. e.) to which the Antitype Baptiſm doth now alſo ſave us; ſo the Greek, by which the Apoſtle denotes, that Baptiſm which is a Medium, or means of Salvation in the Goſpel-Diſpenſation, is the Antitype, or Anſwers to the Type, of that great Preſervation of thoſe few faithful Perſons that were ſaved in that Univerſal Deluge, commonly called Noah's Flood.
This Antitype, or thing prefigured, has other Appellations in the New-Teſtament, as firſt, Col. 2.17. where it is called foreign a Body, which is oppoſed to foreign a Shadow, and ſignifies only the very thing or genuine Eſſence, whoſe foreign, Obumbration, or Shadow, or Picture was prefigured in the time of the Old-Teſtament; hence 'tis ſaid ver. 9. of the ſame Chapter, that in him (viz. Chriſt) dwelleth all the fulneſs of the Godhead, foreign bodily. In the time of the Old Teſtament God dwelt in the Temple of Jeruſalem, and upon the Ark of the Covenant, in the Mercy-Seat, but it was foreign typically. But when the Fulneſs of Time was come, the whole Fulneſs of the Deity dwelt bodily, truly, and in a moſt eminent manner perſonally in Chriſt's Humane Nature.
2. Conſult Heb. 10.1. where you will find a Metaphor taken from Painters, who firſt with a Charcoal are wont to draw a foreign, that is, a rude Adumbration or Delineation of the thing they intend to paint, and afterwards perfect it with true and lively Colours, till they make a fair Picture. By the Friſt of theſe, the Apoſtle in this place, means the foreign, or Shadows of the Old Teſtament; by the latter, the Truth and Complement of the Old Teſtament Types, which the Apoſtle calls foreign, Images.
Heb. 9.23.Heb. 9.23. foreign, things in the Heavens, or, (as the Explication ſubjoyned has it foreign) heavenly things, are called ſuch things as are underſtood to typify the heavenly Prieſthood of Chriſt, and other things mentioned in the Old Teſtament: So ver. 24. they are called foreign, true, by which is hinted, that the Images, Prefigurations, or Adumbrations of thoſe good things, were but exhibited only in the Old Teſtament: See John 1.17. where 'tis ſaid, That Grace and Truth came by Jeſus Chriſt: In which place, Grace is oppoſed to the Curſe of the Law, and Truth, to the Ceremonies, Shadows and prefigured Types thereof.
The Definition of the thing as thus: A typical ſenſe is when things hidden (or unknown) whether preſent, or to come (eſpecially when the Tranſactions recorded in the Old Teſtament prefigure the Tranſactions in the New) are expreſt by External Actions, or Prophetical Viſions. The Diviſion of Types follows.
Article II. Of the Diviſion of Types.
HEre we ſhall wave the wranglings of Criticks, who ſpent many words to confute each other, and give the beſt account we can of the real Diviſion of Types, which may be reduced to two ſorts. (1.) Prophetical Types. (2.) Hiſtorical Types; of which in Order.
Article III. Of Prophetical Types, and Typical and Symbolical Actions.
PRophetical Types are ſuch, whereby the Prophets who were divinely inſpired by External Symbols, figured or ſignified things preſent, or to come, in their Speeches, or Writings, either by way of Warning, Admonition, or Prophecy. This muſt be conſidered, (1.) with reſpect to Actions. (2.) Viſions.
1. Prophetical Actions are typical, when ſome thing myſtical and hidden, is adumbrated or ſhadowed by thoſe things which the Prophets by Divine Command acted; as for Inſtance; Eſa. 20.2.Eſa. 20.2. The Prophet goes out naked; (that is, without his Prophetical Garments) to prefigure the fatal Deſtruction of the Egyptians and Ethiopians: Jer. 13.1.Jer. 13.1, &c. and the following Verſes, the Prophet by Divine Command gets himſelf a linen Girdle, puts it upon his Loins, hides it in a Rock by Euphrates, afterwards takes it from thence, but 'tis putrified, or marr'd, or rotten: By which Type the Bleſſings God gave the People, their Ingratitude and Wickedneſs, and the Deſtruction that was to come upon them, are prefigured, as by the Context appears. Chap. 16.2, 5. There is a Command to abſtain from Matrimony, Procreation of Children, mourning Feaſts for the Dead: By which Type God denounces moſt woful Calamities which were to come upon his People for their Sins: See Chap. 18.2, 3, &c. ver. 6, & 11. And 19.12, 13. & 27.2. & 51.63. Ezek. 2.8, &c. The Prophet eats the Volumn, Book, or Roll reached to him, to witneſs, the Gift of Prophecy, divinely inſpir'd into him, which afterwards he was ſtrenuouſly to exerciſe againſt the Rebellious People: See Chap. 4.2. & 13.3. & 24.3, 16, to 22. where you have Inſtances relating to this Head, Hoſ. 1.2.Hoſea 1.2. and the following Verſes, gives the Names of Wife of Whoredoms, and Children of Whoredoms, to a lawful Wife, and lawfully begotten Children; by which Type he denotes and taxes the ſpiritual Idolatry of the People of Iſrael; See Tarnovius Exercit. Bib. largely upon the place. The like Symbolical Action we read Chap. 3. to this we may alſo reduce the typical Action of the Prophet, which is deſcribed, 1 Kings 20.35. We may add likewiſe to theſe, that Action of Chriſt, when he curſed the barren Fig-tree, which preſently withered. For that Curſe was not produced from any raſh, or unſeaſonable Malice, or a deſire of Revenge; but by it, our Saviour would typically ſhew, (1.) The Deſtruction that was to come upon the People of Iſrael, conſidered as ſuch obſtinate Perſons, who by no Admonitions, or Threats, would ſuffer themſelves to be amended or reformed: See the Parable Luke 13.6, 7. (2.) The power of Faith, whoſe Analogy, or deep Myſtery, Chriſt himſelf expounds.
To this Head we may alſo refer the Action of the Prophet Agabus, in Acts 21.10, &c. who took Paul's Girdle, and bound his own Hands and his Feet, to intimate Paul's Captivity at Jeruſalem, &c.
Article IV. Of Prophetical and Typical Viſions.
THeſe may be thus diſtinguiſhed, viz. ſuch as were ſhewn to Men ſleeping, or waking: To Men aſleep their Dreams have been ſent from Heaven. In theſe there is a twofold difference, ſome are mere, or naked Sights or Views,foreign. which without Figures, and the myſtery of Types, repreſent deep things, and future Events: ſuch was the Dream of Joſeph, Mat. 1.20. & 2.13. of the Wiſe Men, Mat. 2.12. But theſe concern not this Head; ſome are foreign, or ſuch Dreams, which are hidden or involved in Figures and Types; theſe Dreams came ſometimes to Believers, ſometimes to Ʋnbelievers.
To the former Claſs belongs;
Firſt, The Dream of the Patriarch Jacob, Gen. 28.12. And he dreamed, and behold, Gen. 28.12. of Jacob's Ladder.a Ladder ſet upon the Earth, and the top of it reached to Heaven; and behold, the Angels of God aſcending and deſcending upon it: Verſe 13. And behold, the Lord ſtood above it, and ſaid, I am the Lord, &c. Certain Interpreters, by reaſon of the Antitype, refer this Vi…ion to the Patriarch Jacob himſelf, making the Ladder to ſignify the Journy of Jacob; the aſcending Angels his Keepers when he travell'd, and the deſcending Angels, when he return'd; they ſay, that God ſtood on the top of the Ladder, ſince he is the Moderator or Governour of the whole Affair, becauſe by his Providence Jacob is taken from his Parents, led in his Journy, entertained by his Father-in-Law Laban, and led back again. This Interpretation, they ſay, is made by God himſelf, ver. 15. But Chriſt is a more ſure Interpreter, who, Joh. 1.51. makes himſelf the Antitype of that Viſion. Verily, verily, I ſay unto you, hereafter ye ſhall ſee Heaven opened, and the Angels of God aſcending and deſcending upon the Son of Man: That is, from day to day, ye ſhall more and more underſtand, that I am he who is prefigured in that Viſion of Jacob's Ladder. That Viſion holds forth,
1. The Perſonal Union of two Natures in the Meſſiah, which is prefigured by the Ladder ſtanding upon the Earth, whoſe top reached Heaven, denoting the Union of the Divine and Humane Nature, by the Symbol of the Ladder touching Heaven and Earth.
2. The Fruits, Benefits, or Bleſſings (foreign) of the incarnate Word, or the Word made Fleſh, expreſſed by the Ladder's touching Heaven; becauſe through Chriſt, the Aſcenſion or Entrance into Heaven, is open to all Believers, Joh. 3.14, 15, 16. and by him only, Acts 4.12. As the Patriarch ſaw but one Ladder; ſo the going up and coming down of the Angels, denotes, that they were no longer to be hurtful to Mankind, but moſt friendly: (See Luke 2.9, 13.) For they come down as Miniſtring Spirits for the help of the Saints, Heb. 1.14. and go up again, carrying their Souls into Abraham's Boſom, Luk. 16.22. Here is alſo a Bleſſing annext by the Lord, ver. 14. And all the Families of the Earth ſhall be bleſſed in thee; that is, in thy Seed. This is that Bleſſing which comes upon us through Chriſt, Eph. 1.3. Gal. 3.8, 9.
3. Here is the principal End for which the Land of Canaan was delivered into the Poſſeſſion of the Poſterity of Abraham and Jacob, viz. That there may be a certain Seat or Habitation for that People, of whom the Meſſiah was to be expected.
2dly, The double Dream of the Patriarch Joſeph, Gen. 37.5, &c. which was expounded by Joſeph's Brethren, ver. 8. and his Father, ver. 10. very agreeable to the Event of the thing, as Chap. 41. and the following Chapters
3dly, The Dream of Daniel of the four Beaſts that came out of the Sea, Dan. 7 3, &c. which were Types of the four Monarchies of the World, viz. the Babylonian, Perſian, Grecian, and Roman, &c.
To the latter Claſs belong,
1. The Dream of Pharaoh King of Egypt, Gen. 41, of the fourteen Cows and the fourteen Ears of Corn, by which the future State of Egypt, and the neighbouring Country, with reſpect to Fertility, and the ſcarcity of Corn, is prefigured, as Joſeph himſelf expounds it, Chap. 41.25, &c. and is evidenced by the Event ver. 47, 54, &c.
2. The double Dream of Nebuchadnezzar; the firſt is deſcribed, Dan. 2.29,Dan. 2.29. &c. viz. of the great, large, ſplendid, terrible Image of a Man, whoſe Head was Gold, his Breaſt and Arms Silver, Belly and Sides Braſs, Legs Iron, Feet part Iron, part Clay, and of the Stone hewen out without hands, which brake them to pieces; becoming afterwards a great Mountain. By which typical and ſymbolical Image: the four univerſal Kingdoms or Monarchies of the Earth are again ſhadowed, or adumbrated, as the Prophet himſelf expounds it, Dan. 2.37. and the following Verſes.
But by the Stone cut or hewn out without hands, the ſpiritual Kingdom of the Meſſiah is denoted, which when theſe Monarchies were in being, began to lift up, or erect it ſelf; but at length whatſoever ſhall remain of the ſaid Kingdoms, he will break in pieces and conſume, ver. 44.
So much of Viſions which appeared to Men aſleep. Such as appeared to Men awake are of a twofold kind, (but of the manner of Appearance, viz. whether with Extaſy, or without, is not our work to diſpute at preſent) viz. ſome have the Expoſition or Interpretation of the Types and Symbols, annexed, and ſome have not.
Prophetical Viſions ap…earing to Men awoke. Jer. 24 1, 2. &c.Viſions of the firſt ſort are to be alſo differenced, foraſmuch as the Interpretation of the Viſion is taken either from the thing it ſelf, or from its Appellations or Terms, and ſo it is by an alluſive Reaſon.
Of the firſt ſort are the Viſions of Jeremy, Chap. 24. of the two Baskets of Figs, good and bad; by the good Figs, the Reſtauration of the Jewiſh and Chriſtian Church which was to come, is prefigured; and by the bad Figs, the carrying away of Zedekiah and the People of Iſrael into Captivity, is alſo prefigured, as it is expounded in the fifth and the following Verſes.
Ezek. 8.9, 10, 11.The 8, 9, 10, and 11, Chapters of Ezekiel agree in the Deſcription of the ſame Viſion of the Prophet, which had four parts; the firſt part of the Viſion obumbrates the Wickedneſs of the Jews which remained at Jeruſalem, Chap. 8. The ſecond figures out the Deſtruction of the Citizens in the very City, except thoſe whom God had mark'd, as Chap. 9. The third prefigures the Fire, by which is denoted the flaming Anger and Indignation of the Lord, who by Plague and Famine afflicted the Inhabitants before the taking of the City, and after its taking, utterly burnt and deſtroyed the whole City, with the Temple; and hence the Glory of the Lord departed, as Chap. 10. The laſt denotes the Perſecution and Ruine of thoſe that eſcaped the Burning and Deſtruction of the City, as Chap. 11. So Chap. 37. ver. 1. and the following Verſes, there is a Viſion of Bones made alive again, and reduced to their former State, by the Immiſſion of the Spirit; by which the Reſtitution of the Jews, and the Deliverance of the Univerſal Church, its Reſurrection from Death, and its eternal Glory is adumbrated or ſhadowed forth, as appears ver. 11, & 23. with the Verſes immediately following both places. The Viſion in the 8th of Daniel, of the two horned Ram, and of the He-Goat with one horn, is expounded by Gabriel, ver. 19. to relate to the Kings of Media, Perſia, and Greece, &c.
Amos 7.1, 4, 7. is a relation of certain Viſions, by which, as by Types and Symbols, a Famine to come, Warlike Devaſtations, and the Captivity of all the Iſraelites after the Extinction of Jeroboam's Family is denoted, as it is expounded in the ſame Chapter; ſee Chap. 9.1. where you have a Viſion, that denotes God's departure from the Temple, his forſaking the Jews, and his moſt ſure Judgments againſt them.
Zechary 1.8, &c: there is a Viſion of a Man riding upon a red Horſe, ſtanding among the Myrtle-trees in the bottom, and behind him, red Horſes, bay, and white, (ſo the Hebrew); by which is figured our Saviour Chriſt, dwelling in the Church among the godly, and Angels miniſtring to him, as Chap. 1. ver. 18. The four Horns denote the Enemies of Iſrael who invaded them, as the Syrians, Aſſyrians, and Babylonians on one ſide, viz. the North; the Ammonites and Moabites from the Eaſt; the Edomites and Egytians from the South, and the Philiſtines from the Weſt. The four Carpenters, ver. 20. which caſt out the Horns aforeſaid, do figure out thoſe Inſtruments which God ſhall make uſe of, and gather from all parts, to deſtroy the Babylonians, and thoſe Enemies of the Church, who hindered the building of the Temple, and the City Jeruſalem. Chap. 2. ver. 1. there is repreſented a Man, holding a meaſuring Line in his hand, to meaſure Jeruſalem; by which the rebuilding of the City in time to come is denoted, Chap. 3. ver. 1. Joſhua the High-Prieſt is repreſented as a Type of Chriſt, as is plainly intimated, ver. 8.
Chap. 4.2. there is mention of a Golden Candleſtick, which is a Type of the Church, and moſt precious in the ſight of God, the Explication of which, with reference to each individual Member, is given by our Saviour himſelf.
The flying Roll, Chap. 5.1. denotes the Judgments of God againſt the impenitent, and unmannerly Jews. More Examples may be read in this and the following Chapter.
To the latter Clauſs belong the Viſions we read of,Lib. 1. p. 285. Jer. 1.11, 12, 13, 14. Amos 8.2. of which we have ſpoke before.
We have treated ſo far of Viſions, whoſe Antitypes are expounded in the very Text, but there are others which are not ſo expounded: Therefore we muſt take their Expoſition either from the Circumſtances of the Text, or from other places of Scripture; or from the Event, Complement, or fulfilling of the Prophecy; ſuch are Iſa. 63.1, &c. where there is a Dialogue propoſed by the Prophet,Pag. 421. l. 1. between Chriſt and the Church, reſpecting his own moſt bleſſed Paſſion and Merit. And altho there is in that place no direct mention of ſuch a Viſion, yet the Circumſtances do fairly intimate it, viz. That ſuch a Viſion appeared to the Prophet.
In Ezekiel the 40th to the end, we have a Typical Deſcription of the Temple and City: The Antitype of which, is not the City and Temple rebuilt by Zerubbabel and Nehemiah after the Captivity, (as the Hebrew Rabbies, and others have dreamed) but the Myſtical Temple of God, his true Church, and the heavenly and ſpiritual City, as the Learned Doctor Haffenrefferus moſt learnedly expounds it. Laſtly, the Revelations of John, in which the future State of the Church, by divers Viſions, both ſymbolical and typical, is repreſented (the Explication or fulfilling of which the Event muſt ſhew) is properly reduced under this Head. So much for Prophetical Types.
Article V. Of an Hiſtorical Type, and its firſt Diviſion.
AN Hiſtorical Type is the myſtical Senſe of Scripture, whereby things acted or done in the Old Teſtament, (eſpecially what reſpected the Prieſthood and Worſhip of the Jews) prefigured and adumbrated things acted in the New Teſtament-times, with reſpect eſpecially to Chriſt the Antitype, who is, as it were, the Kernel incloſed in all thoſe Shells of Old-Teſtament-Ceremonies, Types or Actions, &c.
This may be thus diſtinguiſhed, (1.) that like an Allegory, it is either innate, (or natural) or inferr'd. The Innate is that which is expreſly delivered in the Scriptures, or when the Scripture it ſelf ſhews or intimates, that ſome Ceremony, or thing tranſacted, does adumbrate the things related or done in the New-Teſtament, eſpecially Chriſt in a myſtical ſenſe. This is done, either expreſly and implicitely, or tacitely and implicitely; or, which is all one, the Scripture either ſhews it expreſly, or tacitely inſinuates the thing tranſacted to be a Type of Chriſt: Of the firſt kind we have many Examples.
Examples of Types.The Prophet Jonas was ſwallowed into the Whales Belly, and vomited out after three days (as Jonah 1.17. and 2.10.) this is a Type of Chriſt, who lay three days in the Grave, and of his glorious Reſurrection, as Chriſt himſelf expreſly ſays, Matth. 12.40. & 16.4. Luke 11.29, 30.
The Brazen Serpent which Moſes by Divine Command lifted up in the Deſart, againſt the bitings of Serpents, as Numb. 21.8, 9. is expreſly ſaid to be a Type of Chriſt, who was lifted up upon the Croſs, and healing Believers of the biting of the Infernal Serpent; John 3.14, 15.
The Conſtiution and Sacrifice-Offerings of the Levitical Prieſthood in the Old Teſtament, did typically prefigure Chriſt the High-Prieſt, as Heb. 5. and the following. More Examples may be found upon a diligent ſearch and Meditation of the Scripture.
Examples of the latter ſort are theſe: The Mercy-Seat, Mercy-Seat.or the Covering of the Ark of the Covenant, Exod. 25.17. which typified Chriſt, Rom. 3.25. ſo you may compare Joſh. 1, &c. with Heb. 4.8. that the Manna Manna.was a Type of Chriſt is told us, John. 6.32.33, &c. The Paſchal Lamb, Paſcal Lamb.Exod. 12.3, &c. was a Type of Chriſt, as 1 Cor. 5.7. John 19.36.
The Scape-Goat, Lev. 16.10, 21. was a Type of Chriſt, as John 1.29. 1 Pet. 2.24.— So was Iſaac, Gen. 22.2, 12. with Rom. 8.32. and Heb. 11.19. So Sampſon, Judg. 13, &c. compared with Matth. 2.23. where that which is ſpoken of Sampſon, Judg. 13.5. is accommodated to Chriſt the Antitype: Yet the Phraſe foreign, (he ſhall be called a Nazarene) not uſed as ſome ſay, reſpecting the words concerning Sampſon, but to other Sayings of the Prophets, Iſa. 60.21, &c.*Iſa. 11.1. Zech. 6.12. in which the Meſſias is called foreign, Netzer, Surculus, a Branch, whence Narareth is derived; hence the Syriack has it foreign Natzerath, or Notrath, †See Piſcator upon the place, and Junius in Parallellis. Solomon. Firſt-born Son.Matth. 2.23. and the Reaſon they give is, that it is ſaid it was written, foreign by the Prophets, in the plural Number, &c.
That King Solomon the Son of David, was a Type of Chriſt, appears Heb. 1.5. Acts 2.30. & 13.12. where the Promiſe made to David, ſpoken in a literal ſenſe of Solomon, 2 Sam. 7.12. 1 Chron. 17.11. is referred to Chriſt.
The firſt-born Son of the Lord, as the People of Iſrael are called Exod. 4.23. when they were to go out of Egypt, is a Type of Chriſt, the only begotten Son of God, Mat. 3.17. who is ſaid to be called from his Exile in that Nation, Mat. 2.15. where that which is literally ſaid of the Iſraelites, Hoſ. 11.1. is accommodated to Chriſt the Antitype, &c.
An illated or inferr'd Type is that which is conſeqentially gathered to be ſuch by Interpreters; this is either by fair Probabilities agreeable to the Analogy of Faith — or extorted, and without any Foundation in, or ſhadow of Senſe, from the literal Senſe of the Text.
Judg. 13.14, 15, 16 Chapters.Of the firſt ſort, the Homily-writers and Expoſitors produce a great many. As the doings of Sampſon in marrying a ſtrange Wife, and deſtroying his Enemies by his Death; altho no where in Scripture applied to Chriſt, yet it is expounded as a Type of Chriſt, who was ſpiritually (as it were) married to the Gentiles, and conquered his Enemies by Dying. More Examples are, Gen. 37, &c. reſpecting Joſeph, Numb. 16.47. reſpecting Aaron (See Iſa. 59.2. & Gen. 2.22, 23. Dan. 6.22. Judg. 16.2, 3. 1 Sam. 17.49. 1 Sam. 22.2. with Luke 15, 1, &c.
Of the latter ſort, are the wild fantaſtical Conceits of Papiſts, and ſome others, who make Types where there are none. For Inſtance,*Lib. 1. ſummae cap. 90. Turrecremata makes the Son of David, yea, Chriſt himſelf, a Type of the Pope of Rome: For he expounds the words 2 Kings 7.13. thus — I will eſtabliſh the Throne of his Kingdom for ever: that is, ſays he, I will cauſe the Supremacy, or Kingdom of the Pope, always to endure, with ſeveral other things of the ſame ridiculous Tenor; which we omit as uſeleſs to our undertaking.
Article VI. Other Diviſions of an Hiſtorical Type.
ANother Diviſion of an Hiſtorical Type is this; ſome immediately reſpect Chriſt, and ſome, the Things that belong to Chriſt. Of the firſt Sort are ſuch Things as prefigure, and lively ſet forth his moſt holy Life, his moſt bitter Death, his moſt glorious Reſurrection and Exaltation, as in the Examples before recited. Of the latter Sort are, the univerſal Flood, in which, by the peculiar Bleſſing of God, Noah Noah.and his Family were ſaved, which is called a Figure or Type of Baptiſm, 1 Pet. 3.21. (to which Pſal. 29.10. may be applied) which, by the Power and Efficacy of the moſt precious Blood of Chriſt, ſaves Men, and is to them the Laver of Regeneration and Renovation of the Holy Spirit. The Parallel of this Type, with the Antitype, may be read in the learned Gerhard, Tom. 4. loc. de Bapt. Sect. 8.
The Bodily Circumciſion Circumciſion.is a Type of Heart-Circumciſion; the former is called foreign, the Circumciſion made without Hands; the latter, foreign, the Circumciſion of Christ, Col. 2.11.
So our Divines propoſe ſome Types of the Lord's Supper, as the Tree of Life Tree of Life.in the midſt of Paradiſe, Gen. 2.9. ſee Rev. 22.14. John 6.53, 54, 55. The Bread and Wine Brea… and Wine.brought forth by Melchizedek, and given to Abraham, Gen. 14.18, 19. The Paſchal Lamb eaten yearly (in foreign) in Commemoration of the Deliverance of the Iſraelites from literal Egypt, Exod. 12.27. with 1 Cor. 5.7. & 1.26. the Manna, Manna.Exod. 16.15. the Water that came out of the Rock, Numb. 20.11. the Blood of the Covenant, Exod. 24.8. Heb. 9.20. the Shew-bread, Exod. 25.30. the live Coal, Iſa. 6.6. the Explication of which, amongſt other Types, may be read in Gerhard, tom. 5. de ſacr. Euch. ſect. 12.
The Types of the New Teſtament Church (as learned Men ſay) are Paradiſe, Gen. 2.8. Noah's Ark, Gen. 6.14, &c. the Calling of Abraham, Gen. 12.1. Joſhua 24.2. See more Examples, Exod. 26.1. Joſh. 2.18. & 6.23. Pſal. 87.1. Gal. 4.22. Mal. 3.3. Yet ſome of theſe are reputed Allegories rather than Types.
Types are either of Things, or of Ceremonies: the Types of Things done are, when ſome Actions of holy Men in the Old Teſtament prefigured ſome Things done in the New. Thus Abraham's offering his Son, in Obedience to God's Command, and Love to him, typified God the Father, delivering his Son to Death for the Love of Mankind, Rom. 5.8. & 8.32. So Joſeph's being ſold into Egypt, and afterwards advanced, typified the Humiliation and Exaltation of Chriſt, Phil. 2.6, &c. Ceremonial Types are, when the Ceremonies, and whole Conſtitution of the Levitical Worſhip in the Old Teſtament, prefigured Things in the New; an evident Explication of which the Epiſtle to the Hebrews gives.
Article VII. Canons or Rules expounding Types.
Canon I.
IN Prophetical Types we muſt exactly take notice where Chriſt manifeſts himſelf with reſpect to his Office and Merit; and where he ſets forth other Divine Things, as Judgments, and Bleſſings.
The Reaſon of the Canon is; Becauſe the Son of God, before the Fulneſs of Time was come, Gal. 4.4. did at ſundry Times, and in divers Manners (foreign) adumbrated and made himſelf manifeſt, with his Merit and Paſſion, to the Fathers and Prophets of the Old Teſtament, partly by plain Promiſes, and partly by Typical Viſions, and thus he rejoyced in the habitable Parts of the Earth, Prov. 8.31. In which reſpect he is ſaid to be a Lamb ſlain from the Foundation of the duplicate page duplicate page World, Rev. 13.8. For the general Underſtanding of theſe Types, the Learned give this Rule: Whatſoever Text of the Old Teſtament treats of the Grace of God, of Propitiation, Redemption, Benediction, and Deſtruction of Enemies, ſo that the Light and Explication of it may be found in the New Teſtament, or that the Circumſtances and Emphaſis of the Words the…ſelves diſcover it; that Text is to be expounded of Christ, together with his Merit and Paſſion.
Gen. 28.Thus the Viſion of Jacob's Ladder, prefigures Chriſt, the true Ladder, by which the Saints aſcend into Heaven, as appears by the Circumſtances of the Text, which treats of the Propitiation of God, his Divine Protection, and his Bleſſings upon the faithful Poſterity of Believers; Beſides, Chriſt applies this to himſelf, John 1.51.
Iſa 63.….Iſa. 63.1, 2, 3, 4, 5, 6. There is a Prophetical Colloquy, which reſpects not only Chriſt, but alſo his moſt bitter Paſſion, and moſt glorious Victory; for, (1) the Text diſcourſes of the Propitiation of God, the Redemption of Men, and the Deſtruction of Enemies. (2) The three foregoing Chapters expreſly treat of the Merits and Bleſſings of Chriſt. (3) 'Tis expounded of Chriſt, Rev. 19.11, 13, 15. (4) The Circumſtances of the Text, and the Emphaſis of the Words clearly evidence i… to be as before expounded: of which more in another Place.
Canon II. There is oftentimes more in the Type than in the Antitype.
IRenaeus lib. 2. chap. 40. ſays thus: A Type and Image (of a Thing) is ſometimes different from the Truth, according to its Materiality and Subſtance: But according to the Habit and Lineament it ought to keep a Similitude, and to ſhew by Things preſent, Things which are not preſent. The Reaſon of the Canon you have Art. 6. God deſigned one Perſon or Thing in the Old Teſtament to be a Type or ſhadow of Things to come, not in all Things, but with reſpect to ſome particular Thing, or Things only; hence we find many Things in the Type, which are not to be applied to the Antitype (which it typifies in ſome certain Thing only, not in all) eſpecially the Failings and Sins of the Saints of the Old Teſtament, who did typify Chriſt, are by no means, neither ought they to be attributed to the moſt holy and unſpotted Jeſus. For as a Picture may repreſent all the Lineaments of the Party pictur'd exactly, altho there may be ſome accidental Spot in it, that is not in the Perſon. So the Life of the Saints may be a Type and Image of Chriſt, altho they are lyable to Frailties and Infirmities incident to humane Nature, which are no Repreſentations of any thing in Chriſt. The Uſe of this Canon is ſhewn in the Epiſtle to the Hebrews, where the Prieſthood and ritual Sacrifices of the Old Teſtament are fairly accommodated to Chriſt the Antitype, yet that there were many Things in that Prieſthood, which do not quadrate; as that the Prieſt was to ſacrifice for his own Sins, Chap. 5.3. which does not quadrate with Chriſt, Chap. 7.27. that Prieſthood was foreign, weak and unprofitable, Chap. 7.18. and there were many Prieſts, neither of which can be apply'd to Chriſt, who made all perfect and unchangeable, Chap. 7.24, 25.
Canon III. There is oftentimes more in the Antitype than in the Type.
Oportet Figuram minus habere quam Veritatem, quia, &c.CHryſoſtom, Homil. 61. on Gen. ſays: It is neceſſary that the Figure have leſs in it than the Truth, becauſe otherwiſe it would not be a Figure of Things to come. The Reaſon of this Canon is the ſame with the foregoing. For ſince no one Type can expreſs the Life and particular Actions of Chriſt, therefore there is altogether more in the Antitype, or other Thing adumbrated, than can be found in Types. And when we ſay that there is more in the Antitype than the Type, it is to be underſtood, not only with reſpect to the Thing, but alſo with reſpect to the Manner. Of this Moſes and Joſhua were Examples, each of which was a Type of Chriſt. Moſes typified Chriſt as a Redeemer, and Joſhua typified him, as he brings his People to Heaven, their true Country. But the Manner varies in both Places, and in that reſpect there is much more in the Antitype than in the Type. In the Type there is only a bodily or humane Deliverance; in the Antitype an heavenly and a ſpiritual. In the Type there is only a ſimple or ſingle Redemption; in the Antitype ſuch a Redemption, as is made (intercedente foreign) by a redeeming Price, viz. the Blood of Chriſt, Rom. 3.24. The Redemption in the Type, and the Introduction into the Land of Canaan is made by Moſes and Joſhua, as by the Miniſters of God, Heb. 3.5. In the Antitype our Redemption and Salvation is wrought by Chriſt, as (per foreign) by the principal Author or Cauſe of Salvation, Act. 3.15. & 4.12. Heb. 5.9. So Moſes, when he is called foreign, Mediator, Gal. 3.19. may be term'd a Type of the Mediatorial Office of Chriſt, with reſpect to the Thing it ſelf; although there be an eminent Diſparity in the Manner. Moſes is called a Mediator, becauſe of his Office of Interpreting and Teaching, Exod. 19.3. Deut. 5.5. But Chriſt is not only a Mediator in that reſpect, but for the great Bleſſing and Benefit of his Satisfaction, 1 Tim. 2.5, 6. &c.
Canon IV. There must be a fit Application of the Type to the Antitype.
THis Application, beſides other Things, (if it be infer'd) comprehends this alſo, that there may be a Compariſon made betwixt the Type and the Antitype, as far as the Scripture and the Analogy of Faith will bear it. Here Bellarmine faulters egregiouſly, lib. 1. de Miſſa, cap. 9. where going about to prove that there is a true Sacrifice offer'd in their Maſs, he wreſts the Type in the Old Teſtament, Gen. 14. in the Hiſtory of Melchizedek. For whereas this is a Figure of Chriſt in a peculiar reſpect, Pſal. 110.4. Heb. 7.17. and that he truly ſacrificed Bread and Wine, Gen. 14.18. he concludes it neceſſary, that Chriſt alſo ſacrifice Bread and Wine, &c. But beſides this, that Articles of Faith are not to be proved by Typical Accommodations, (if not in the Scriptures, as this is not) but by certain and illuſtrious Evidences of Scriptures, which Bellarmine *Lib. 3. de V. D. cap. 30.himſelf grants. We will encounter this Papiſtical Quibble, and affirm, that this Application of the Type to the Antitype is not only in the leaſt little conſonant to Scripture, (For the Parallel is quite otherwiſe propoſed, Heb. 7.) but quite contrary to it, and a Diſparagement to, if not a juſtling out the only Sacrifice of Chriſt and his everlaſting Prieſthood.
Canon V. When there are many partial Types of one and the ſame Thing, then we are te judge not from one Antitype, but of all jointly taken.
THE Reaſon of this Canon depends upon the foregoing Canons. For in as much as the Things of the New Teſtament are prefigured in the Old, foreign, at ſundry Times, and in divers Manners, Heb. 1.1. Therefore if a right Judgment of the Thing prefigured ought to be made by Types, we muſt not examine or meditate upon one Type ſingly, but many of them together. Here Socinus and his Followers err, when he parallels the Redemption and Mediation of Moſes, with that purchas'd and done by Christ. But beſides that Moſes is here a Type of Chriſt only with reſpect to the Thing, (ratione rei) but not (ratione modi) with reſpect to the Manner, as we ſaid Can. 3. For we may alledge that we bring our Judgment according to the Canon concerning our Redemption by Chriſt, and his Mediatorial Office, not from that ſingle Type of Moſes, but from others join'd with it. For the Manner of our Redemption, which conſiſts in the appeaſing of divine Wrath and Satisfaction for our Sins, was more proximately and immediatly (though not fully) adumbrated by the Sacrifical Types, chiefly the Scape-Goat, Lev. 16.21. The Redheifer, Numb. 19.2. Nevertheleſs you are to note here, that the grand Foundation of our Belief in this Point, is not built upon Types, but upon clear Scripture Texts, that unfold the Myſtery of our Redemption.
Canon VI. In expounding the Types of the Old Teſtament we are to examin accurately, whether the Shadow, or the Truth, repreſented by a Shadow, be propoſed: That is, whether the Prophets propheſy of Christ under the Umbrage or Shadow of Types, or in expreſs Terms (viz. ſpeaking of our Saviour in a literal Senſe.)
THE Reaſon depends upon that Cuſtome of Prophetical Speech, yea of God himſelf, ſpeaking by the Prophets, by which they are wont to make a ſudden Tranſition from the Type to the Antitype, from a corporeal to a ſpiritual Thing; and when the Speech is of another Thing, to turn themſelves to Chriſt, the Kernel (as it were) of the Scripture, and propheſy of him not under the Shadow of Types, but in expreſs Terms. As for Inſtance, it is ſaid Pſal. 2.7. Thou art my Son, this Day have I begotten thee. Calvin, in his Commentary upon this Pſalm, ſays, that it is to be underſtood Literally of David, but Typically of Christ. So the Place Micha 5.2. But thou Bethlehem Ephrata, &c. out of thee ſhall come forth unto me a Ruler, (or Captain) this the ſame Calvin expounds not literally of Chriſt, but of ſome Politick Governour, as a Type of Chriſt. When yet theſe, and all Texts of the ſame Purport are to be underſtood of Chriſt literally, which the Coherence and Scope of the Text does clearly prove, &c.
Canon VII. The Wicked, as ſuch, are by no means to be made Types of Christ, &c.
THE Adultery of David, and what is related of the two Harlots, and the Inceſt of Amnon and Thamar were accommodated by certain Writers to Chriſt, as Azorius the Jeſuit†Lib. 8 cap. 2. Inſtit. Moral., and Cornelius a Lapide *In praeſat. Fent. Can. 40.. But theſe are impious and groundleſs Conceits, as the moſt of the Learned affirm. Gretzer the Jeſuite lib. 1. de Cruce cap. 6. affirms, that the Oak, in which Abſolom did hang by the Hair of the Head, is a Figure or Type of the Croſs of Chriſt; and that Abſolom prefigured Chriſt. This Man is certainly a very daring and Non-ſenſical Type-maker, to make ſuch an impious Typical Explication. For Abſolom received juſt Puniſhment for his Rebellion againſt his Father, &c.
It cannot be denied but that the Puniſhments of ſome Malefactors are accommodated to Chriſt, as an Antitype. Gal. 3.13. Christ hath redeemed us from the Curſe of the Law, being made a Curſe for us: for it is written, Curſed is every one that hangeth on a Tree. In which Words he gives (not obſcurely) the Typical Senſe of Deut. 21.23. (which is with reſpect to the Fact it ſelf, or the civil Puniſhment, or with reſpect of the Cauſe or ceremonial Reaſon added.Reſpectu foreign ſive rationis additae Ceremonialis.) In the ſaid Place of Deuteronomy the Body of the Perſon hanged, is commanded to be taken down and buried, for this Reaſon, becauſe he that is hanged, is accurſed of God. For otherwiſe neither according to the Law of Nature, nor according to the Civil Law, neither of himſelf, is he that is hanged, accurſed or execrable to God. Doubtleſs therefore by this Ceremonial or Levitical Aetiology (viz. a rendring a Reaſon) [in reſpect of which the Perſon hanged, is ſaid to be accurſed in the Sight of God, as Things of old were according to the Levitical Miniſtration.] Reſpect is had by Moſes to Chriſt the Mediator, as the Apoſtle expounds it in the aforeſaid Place, He is made a Curſe and Sin for us, 2 Cor. 5.21. For tho the Reaſon, or Occaſion of hanging, in the Old Teſtament, be vaſtly different from Chriſt (for they that were hanged then, were hanged for their own Crimes, but Chriſt bears the Puniſhment of other Mens Sins imputed to him); yet, in hoc ipſo tertio, in this very third, or meaning, they are Types of Chriſt, in as much they were accounted Ceremonially accurſed by God. See 1 Pet. 2.24. Deut. 21, &c.
Canon VIII. One Thing is ſometimes a Type and Figure of two Things, even contrary Things, but in divers reſpects.
THus the Deluge, wherein Noah was ſaved, was to Believers a Type of Baptiſm. But in regard the Wicked were drowned in it, it typified the Damnation of Reprobates at the Great Day. To this Head ſome refer the Places where Chriſt, who is called a Rock and a Corner-ſtone, is ſaid to be to the Godly a Rock or Stone of Salvation, but to the Wicked a Rock of Offence. So Christ is called a Lyon for his Strength; but the Devil is ſo called for his Cruelty. But the two later are rather a different Explication of one Metaphorical Appellation with reſpect to different or divers Things.
Canon IX. In Types and Antitypes an Enallage, Permutation or Change ſometimes happens, as when the Thing figured and adumbrated takes to it ſelf the Name of the Figure, ſhadow or Type: and on the contrary, when the Type and Figure of the Thing repreſented takes to it ſelf the Name of the Antitype.
EXamples of the firſt Sort may be read Ezek. 34.23. & 37.24. Hoſ. 3.5. where Chriſt is called David, who in many Things was a Type of Chriſt. John 1.29, 36. Chriſt is called a Lamb, becauſe the Paſchal-Lamb was an eminent Type of him: Thus he is called our Paſsover, 1 Cor. 5.7. Rom. 3.25. Chriſt is called foreign, the Propitiatory or Mercy-ſeat, not becauſe of the Propitiation he made for our Sins, 1 John 2.2. but becauſe the Covering of the Ark of the Covenant (which the 70 render by foreign *Which Moſes calls foreign) was a Type of him.
The New Teſtament Church is frequently called Sion, Iſa. 2.2, &c. Jeruſalem, Gal. 4.26. Rev. 21.2. becauſe theſe were Types of it. The Miniſters of the Goſpel are called the Sons of Levi, (ſay ſome) for the ſame Reaſon, viz. that they typified theſe; but this is diſputed. Of the later Kind you may read Examples (1) in Prophetical Types, when the Name of a Perſon or Thing (which properly agrees with the Antitype, for which the Type is propoſed) is given or attributed to any, as Eſa. 7.3. and 8.1, 3. So the honeſt Wife of Hoſea the Prophet, and his Children born in lawful Wedlock, by the Command of God, are called a Wife of Whoredoms, and Children of Whoredoms, Hoſ. 1.2. Becauſe of the Iſraelites, Hoſ. 1.2.who were the Antitype, and guilty of this (viz. ſpiritual) Whoredom. See ver. 4, 6, 8.
In Hiſtorical Types, as when hanging was called in the Old Teſtament the Curſe offoreign * foreign the Lord; becauſe it was a Type of Chriſt, who was made a Curſe for our Sins, Gal. 3.13. See Eſa. 45.1. with 8. verſe.
To conclude with a general Canon, foreign, Imagines gerunt nomina ſui Prototypi —, that is, Pictures or Figures are call'd by the Names of the Perſons they repreſent; as, Caeſar's Statue or Picture is called Caeſar —: and ſo of others. See Gen. 41.26. Dan. 8.20, &c.