Yea they had Types not only of the Bleffings and Benefits of Chrift, but of our Miferies without him. They had their Ceremonial Uncleannelles; as the Leprofie, for inftance, was a Type; of what? Neither of Chrift, 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 paf for a Type of Antichrift. 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 Chrift and his Benefits, in the clear and full Exhibition and Communication of them under the Gofpel: So they reprefent other things alfo, tho' not by way of Primacy and principal intention; but by way of concomitancy and illuftration of the Principal. Therefore thefe Types of New-Teftament evils, it will not be neceffary always to handle them by themselves For the most of them will come in better under the feveral Types or: Shadows of good things, the further illuftration whereof by the contrary was the thing chiefly aimed at in them.

Rule 4. As there is a Similitude, a Refemblance and Analogy bctween the Type and the Antitype in fome things: So there is ever a dif fimilitude and a difparity between them in other things. It is fo in all fimilitudes. It is a Rule in Reafon. There is a mixture of Confentaneity and Diffentaneity; or elfe inftead of Similitude, there would be Identity. So here in thefe facred Similies, it is not to be expected, that the Type and the Antitype should quadrare per omnia, that they fhould agree in all things.

ven.

Therefore the Apostle, tho' he makes Adam a Type of Christ, whom he calls the fecond Adam; yet he fhews the difparity alfo, and that the Second Adam did infinitely tranfcend and excel the first, 1 Cor. 15. 47. the firft man is of the Earth earthly, the fecond man is the Lord from HeaSo the Pricfts of old were Types of Chrift; but Chrift did infinitely excel them, and his Priesthood was infinitely more glorious, as the Apostle difputes at large in the 7, 8, 9. and 10. of the Hebrews, fec particularly chap. 7. v. 23, 24, 27. There is more in the Antitype, than in the Type. Oportet figuram minus habere quam in Genef. veritatem, Chryfoft. For fuch is the Glory and Excellency of Chrift the Antitype, that no Type could reach it.

Hom: 61:

Hence that Diftinction of Types partial, and Types total, must be understood with fome limitation thus; That fome Things or Perfons were only Types of Chrift in fome one particular thing, others in many things: But there never was any that did,or could poffibly resemble him perfectly in all Things.

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

David, fome call him a total Type, in regard that the whole History of his Life hath fo great a fhadow and reprefentation of Chrift the true David. But yet, if we speak rigidly and properly, David himself was but a partial Type. For he was only a Prophet and a King; he was not a Pricft; but Chrift was both Prophet, Pricft and King.

Mofes indeed was a Prophet, a Priest, and a King; but his Priefthood continued only till Aaron was confecrated, then Mofes laid it down. And Mofes did mediate between God and the People as a Irofhet, to interpret the Mind of God to them; and as a King or a Judge to Govern them, and as an Interceffor 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 fatisfaciendi beneficium, as fome exprefs it. Therefore Mofes 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 Chrift did.

Hence we must take heed of ftraining the Types too far, to make them agree in that wherein indeed there is a difparity or disagreement : If the Type go with us one Mile, or rather with the Antitype one Mile, we must not conftrain 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 fo we may distinguish and difcern the things that differ. I fhall Inftance herc only in four Things, that are partly of the fame Nature with the Types, but yet not exactly the fame.

1. The difference between a Type and a Simile. A Type doth belong indeed to that Argument or Notion in Logick: But with this diftin&ti on, which will fhew you the difference between them; that there is 7ypus arbitrarins and Typus fixus & inftitutus. An arbitrary Type is a fimilitude or comparifon. So Marriage is a fimilitude or comparison, by which the Apostle fets out the myftical Union between Christ and the Church, Ephef. 5. But yet Marriage is not a Type. For then we fhall make it a Sacrament, as the Papifts do: You know it was inftituted for another end before the Gofpel came into the World: It is a Sign, but not a Sacrament. For by that Argument we should have a thoufand Sacraments,

So Riders on white Horfes are refemblances ufed in Scripture to fet out Christ and the Angels; but yet not properly Types of them: And

the

the reafon is this, because they were never inftituted and defigned by God for that end, to reprefent Chrift and the Gofpel; they are only occafionally made ufe of.

There is a wide difference between the occafional Use of a thing in the way of a fimilitude or comparifon, and the Delignment or Infitation of it for that end and ufe. As if Chrift 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 deligned and fet apart by the Command of God to reprefent Chrift and his Be-. nefits, 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 elfe but a Sacred Similitude: We commonly take it as the Scripture doth, for fuch 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 Evangelifts we Read of the Parables of Christ. To call them Fables, as Grotius doth, Læc Fabula indicat, &c. is a flight and an irreverent Expreflion. A Parable there is the fame with a Similitude, only it hath God himself for its Author. But in a Type the Lord doth not only occafionally ufe fuch or fuch a Simile; but fets fuch a thing apart, fets a Stamp of Institution upon it, and fo makes it an Ordinance to hold forth Chrift 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 Ceremonics: The Pillar of Cloud and Fire was a Type, but not a Ceremony. A Ceremony was fome Law, or external Obfervation prefcribed unto them, to teach and fhadow forth fome Gofpel-Myftery: 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 anfwer, 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 Chrift already come; but their Types were Signs of Chrift that was to come: Our Sacraments are Signs Chrifti exhibiti; their Types Chrifti exhibendi.

4. As to the Words and Phrafes by which a Type is expreffed.

First, we have this very word Type ufed in the Scripture, not only in its Native and proper Signification, Feb. 20. 25. eie rov TUTÒy cãy khong the print of the Nails: But it is ufed alfo in this borrowed and fpiritual Senfe whercof we are treating, in the Text, Rom. 5. 14, and 1 Cor. 10. 6.

the fe

thefe were Types for us. ταῦτα δὲ τύποι ἡμῶν ἐγενήθησαν. and 1 Cor. 10. 11 all these things happened unto them in Types. So the word rúms answers the Hebrew an exemplar, figura, forma ædificavit.

They are called Shadows nie. Col. 2. 17. a Shadow of things to come, Heb. 8. 5. abich ferve unto the example and fhadow of beavenly things, Heb. 10. 1. a Shadow of good things to come.

They are called Figures or Patterns, ὑποδείγματα Hebr. 8. 5. ὑποδείγματα exia, the Example and Shadow, Heb. 9. 23. Patterns.

They are called Signs oruñor, Mat. 12. 39. the Sign of the Prophet Jonas: So is Circumcifion, Rom. 4. 11. the Sign of Circumcifion.

Figures, or to render it more Emphatically, parabolical Figures; Con, Heb. 9. 9. a parabolical Figure for the time. This answers to the Hebrew word hwn. And fome fo understand, Heb. 11. 19. from whence alfo be received bim in a Figure.

They are called Allegories, Calat 4. 24. which things are an Allegory. They are called Seals, afegida, Rom. 4. 11. The Seal of the Rightconfnefs of Faith.

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

The Antitype, or the thing typed and figured, is called in Scripture fornetimes by this Name, [Antitype] 1 Pet. 3. 21. the Antitype whereunto even Baptifs doth alfo now fave 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 oxia, the Antitype nor, Heb. 10. 1. The very ·Image of the things themselves.

Futare 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, Job. 1. 17. the Law was given by Mofes : But Grace and Truth came by Jefus Chrift.

Laftly, they are called Spirit, and fpiritual things, 2 Cor. 3. 6. the Letter killeth; but the Spirit giveth Life, Revel: 11. 8. In the fireet of the great City, which is fpiritually called Sodom and Egypt. There is literal and. Spiritual Egypt.

Ufe. We may receive Encouragement from all that hath been faid, to look into the Types, and to study this Subject. For that they do adumbrate and fhadow forth Jefus Chrift, and Gofpel-Truths and Mysteries exhis bited and revealed by him. It is not good to defpife any part of Scripture knowledge, much lefs fuch parts as ftand in fuch a direct relation to Jefus Chrift. Tho' there is fomething of difficulty thro' our own darkness and weakness; yet the Fruit will countervail the Pains and

Labour;

Labour; tho' they be difficult, yet they are useful to be known. I have been defired by my Brethren of the Miniftry to speak unto them, and I hope to receive Assistance from God through your Prayers: And I do much defire 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 bis Spirit, to peak unto them with clear Light; and not only fo as may be clear and convincing to my own Conference and Judgment; but with fuch Evidence of Light, as may be fatisfying and illuminating to yours alfo, even in the Evidence and Demonftration of his Spirit.

Some have not unfitly called the Ceremonial Law one of the richest Cabinets of Diviniry, full of ineftimable Jewels. But many things in their Region will feed: ftrange, and uncouth, and ufelefs, if we confider 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-houfe; And the Priesthood a vain and ufelefs Occupation: But confider them in their Sente and Meaning, and every thing is full of Light and Glory. A great part of the Scriptures, efpecially the Old Teftament, Exodus and Leviticus, and other places will be like a Sealed Book unto you, if you have not fome Infight into the Types. But if the Lord give you a little Infight into them, you will read the Old Teftement with more Profit and Spiritual Underftanding. For the Prophets do comment upon them; yea fo do the Apostles alfo: And indeed the whole New Teftament is a large and fuil Expofition of the Types.

If you ask, how may we fo fearch 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, Job. 5. 39. for they are they which teftifie of me (faith Chrift) the Scripture is the beft Interpreter of i felf. We cannot judge of thefe legal Shadows, but by Scripture. Light. If either express Words, or change of Names, or a clear Analogy and proportion do appear; thefe are Intimations of the Mind of Ged, that fuch Things are Types. Go no further than we fee the Scripture going before us.

Rule 2. Study the Covenant of Grace. Foedus gratiæ clavis totius Scrip tura, Look diligently into the Gospel, get a clear and fpiritual Infight and Understanding into that; this is the beft help to the Underftanding of the Types. For he that well understands the Antitype, will more eafly and readily difcern the Analogy, and fee the Refemblance it hath with the Type.