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 Joh. 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 from 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 Reasons 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
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 to 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 Rule 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 Children must have their A. B. C. weak and rudimental Instructions These are called Elements or Rudiments yea weak and beggarly Rudiments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Now 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
docebantur ne dum convenit spirituali cultui novi Testamenti If it were saith he a good and pious thing to appoint Holy days this Piety were better imployed in so many Commemorations of the actions of Christ as the Church could bear then in turning aside to the Saints To dedicate a day unto God in remembrance of a man is a thing which the very Jews were never taught to do in those weak and childish times much less doth it agree to the spiritual Worship of the New Testament And though it were lawful saith Mr. Cartwright First Reply p. 153. for the Church to ordain Holy days to our Saviour Christ or the blessed Trinity yet it is not therefore lawful to institute Holy days to the Apostles and other Saints or to their remembrance As to that pretense of honouring their memorial I remember this is alledged by Bellarmine for the keeping of Reliques and Dr. Ames Bellarm Enerv. tom 2. l. 6. c. 6. thes 25. his answer to him De istiusmodi conservatione nihil traditur in Scripturâ ubi tamen omne genus honoris virtuti defertur may be applied here this is such a way of honouring the memorial of Saints departed as the Scripture knows not wherein yet all due honour is given to virtue and holiness For as we reason against the Popish Purgatory saith Mr. Cartwright First Reply p. 153. that it is therefore nought forasmuch as neither in the Old Testament nor in the New there is any mention of Prayer at any time for the Dead so may it be reasoned against these Holy days ordained for the remembrance of the Saints that forasmuch as the old people did never keep any Feast or Holy day for the remembrance either of Moses or Daniel or Job or Abraham or David or any other how holy or excellent soever they were Nor the Apostles nor the Churches in their time never instituted any neither to keep the remembrance of Stephen or of the Virgin Mary or of John Baptist or of any other notable rare personage that the instituting and erecting of them now and this attempt by the Churches which followed is not without some note of presumption for that it undertaketh those things which the primitive Church in the Apostles times having greater gifts of the Spirit of God durst not venture upon And what though some of these Corruptions crept in some what early they are but old sins and grey-headed errors That Antichristian violence of Victor Bishop of Rome for Easter was about the year of Christ one hundred ninety eight but Christmas is not so ancient Pezelius refers the first establishment of it to the Council of Constantinople in the year of Christ five hundred fifty three Celebrata est saith he Constantinopoli Synodus Oecumenica quinta circa annum Christi 553. In eadem Synodo dies natalis Christi dies Purificationis Mariae primum sunt instituti ut solenniter quotannis celebrarentur Pezel Mellific Hist par 2. Justinian 1. pag. 326. But be their antiquity more or less they have been abundantly testified against by the faithful Servants of Christ both in former and later times Socrates who wrote the History of the Church above twelve hundred years ago hath a whole Chapter concerning Easter wherein he hath many notable arguments against those that contend so much for it He saith that as many other things crept in of custom in sundry places so the Feast of Easter prevailed amongst all people of a certain private custom and observation seeing not one of the Apostles hath any where prescribed any thing about it He sheweth also that the Apostles have set the Churches free from the yoke of bondage by their Letters to them Acts 15. But some neglecting these things account of Fornication as a thing indifferent yet they contend about Holy days as it were for life and death they despise the Commandments of God and establish them Canons of their own they set at nought they make no account of the Law published by the Apostles but raise a foul stir about Days and Months c. Thus Socrates Hist lib. 5. cap. 22. Which Testimony of his is so plain and punctual that Bellarmine knew not how to rid his hands of it but by flying out upon Socrates and calling him a Novatian Heretick Bell. de Cultu Sanct. l. 3. c. 10. which is but a poor shift instead of answering his Arguments to reproach his Person But the Book he hath written I mean his Ecclesiastical History is evidence enough for him that he was a man of an excellent spirit It was one of the Articles held and owned by the Waldenses as Mr. Fox sheweth five hundred years ago Constrained and prefixed Fasts bound to days and times difference of Meats superfluous Holy days and all the rabblement of Rites and Ceremonies brought in by Man to be abolished Fox Acts and Mon. vol. 1. p. 300. art 6. It was Luthers desire no less then seven score years ago in his Book de Bonis Operibus set forth anno 1520. that there were no other Festival days amongst Christians but only the Lords day Beza saith Superstitiosum esse docemus arbitrari unum aliquem diem altero sanctiorem Bez. Confes c. 5. art 41. And Reverend Mr. Dod condemns it as Idolatry against the second Commandment either to pray unto the Saints or to swear by them or to dedicate set days and times to the honour of them either by Fasting or Feasting Dod on the second Commandm p. 67 68. In Scotland they were laid aside in the first Reformation and have been witnessed against by the Godly there ever since They were revived indeed by those backsliders in the Assembly of Perth in the year 1618. For one of the five Articles of that Assembly was concerning Festival days but they found little acceptance with such as adhered to the Reformation of Religion as appears by the Books and Writings of many godly learned men against the Acts of that Assembly Yea King James himself before his Apostasie bore witness against them Right excellent was that Speech of his to a National Assembly in Scotland anno 1590. He praised God that he was King in the sincerest Church in the world sincerer then the Church of England for their Service was an ill said Mass in English sincerer then Geneva it self for they observed Pasche and Yoo le that is Easter and Christmas and what warrant said he have they for that I find this Speech of his recorded in Didoclavius his Altare Damascenum pag. 666. and in the Book intituled Perth Assembly the Proceedings the Nullity thereof c. printed 1619. pag. 64. and in the Re-examination of the five Articles of Perth printed 1636. pag. 340. How far he did sin against these enlightenings and convictions and how the Bishops did poyson him and pervert his Spirit in his declining times it is needless here to discourse But these were his Principles in his first which were his best times