Troposchēmalogia: Tropes and figures; or, A treatise of the metaphors, allegories, and express similitudes, &c. contained in the Bible of the Old and New Testament To which is prefixed, divers arguments to prove the divine authority of the Holy Scriptures wherein also 'tis largely evinced, that by the great whore, mystery Babylon is meant the Papal hierarchy, or present state and church of Rome. Philologia sacra, the second part. Wherein the schemes, or figures in Scripture, are reduced under their proper heads, with a brief explication of each. Together with a treatise of types, parables, &c. with an improvement of them parallel-wise. By B. K

Moses's Vail removed: OR, A TREATISE OF TYPES.

Adam a Type of Christ.

Rom. 5.14. — Death reigned from Adam to Moses, even over them that had not sinned, after the similitude of Adam's Transgression, who is the Figure of him that was to come.

Parallels.

ADam had no Father but God: So Christ likewise had no Father but God. They were both in an especial manner called the Sons of God; the one by Creation, the other by eternal Generation.

II. Adam was made Heir of the World: Chri•••• is Heir of all Things, not only of this World, but of that which is to come.

III. Adam was a common or publick Person, representing all his Seed, or natural Off spring; hence his Sin is charged upon his whole Posterity: By Adam's Sin were many made Sinners, &c. Christ, the sec••nd Adam,* 1.1 is a common or publick Person, representing all his true Seed, or spiritual Off-spring: So that as Adam's in was imputed to all his Children;* 1.2 so is Christ's Righteousness imputed to all his Children, through Faith.

The first Adam merited Death for his Seed; the second Adam merited Life for his Seed.

Noah a Type of Christ.

Parallels.

NOah was a Saviour, nay, in a good sence, the Saviour of the World; for it was through him, and by his Means and Righteousness, there was a Seed preserved from the Flo••d, &c. Christ is a Saviour, the great Saviour, the only Saviour of the World; hence called Jesus.

II. Noah was a Preacher of Righteousness, and invited Sinners to Repentance: Christ was a Preacher of Righteousness, and came on purpose to call Sinners to Repentance. Noah's Ministry was despised by the Ungodly; so was the Preaching and Ministry of Jesus Christ by the unbelieving Jews, and others: Those that refused and rebelled against Noah, and his Ministry, were destroyed by Water; and those that refuse and rebell against Christ, shall be destroyed by Fire.

III. Noah built an Ark: So Christ builds his Church. 2. Noah built the Ark according to the Commandment of God: So Christ in building his Church, did every thing accor∣ding to the Commandment received from his Father. 3. Noah took many Trees to build the Ark: So Christ takes many Believers, called Trees of Righteousness, to build his Church.

IV. Some clean, and some unclean Beasts were received into Noah's Ark: So some holy and sanctified Persons, and some unsanctified Ones, are received into Christ's Church, (tho not by Christ's Appointment.)

V. All that were not received into the Ark, perished: So all who get not spiritually by Faith into Jesus Christ, or are not true Members of the visible or invisible Church, shall be damned, and perish eternally.

VI. Noah's Ark was toss'd upen the rough Waves, and yet was preserved: So the Church of Christ is toss'd upon the rough Waves of a tempestuous World, and yet pre∣served.

VII. Noah was the great Repairer of the World; from him descended all the Inhabitants of the Earth: Christ is the great and glorious Repairer of the World, and from him pro∣ceed all the Inhabitants of Heaven.

VIII. Noah sent a Dove out of the Ark, to see whether or no the Waters were abated, who returned with an Olive-Branch in her Mouth: So Christ sends forth the Spirit, called a Dove, (or, in the likeness of a Dove,) who brings Tidings to believing Souls, that the Wrath of God is appeased, &c.

Melchisedeck a Type of Christ.

Heb. 7.3. — Made like unto the Son of God, &c.

Parallels.

THe Notation of his Name, Melchisedeck, signifieth King of Righteousness: Christ Jesus is the only King of Righteousness.

II. In his Office he was a Type of Christ: (1.) He was King of Salem, — King of Peace:* 1.3 So Christ was called the Prince of Peace, not only a peaceable Prince, but Prince of Peace, one that commands Peace at his Pleasure in the World, in the Church, and in the Souls of Men. (2.) Christ is not only Prince of the World, but peculiarly Prince of Salem, Prince of Jerusalem, viz. the true Church of God. (3.) Melchisedeck was not only a King, but also a Priest, yea, a Priest of the Most High God: So Christ is both King and Priest.

III. Melchisedeck was a Type of Christ in his Original; Without Father, without Mother, without Descent,* 1.4 having neither Beginning of Days, nor End of Life: That is, there is no men∣tion of these things concerning him in the holy Scripture; we have not his Genealogy, or Story of his Life; tho none doubt, but he had both Father and Mother, and Descent, &c. But God on purpose would have all these concealed, that he might be a more express Type of Christ, who was truly without Father, in respect of his Manhood, or human Nature; and without Mother,* 1.5 in respect of his Godhead: And who can declare his Generation? &c.

IV. Melchisedeck blessed Abraham, and doubtless the lesser is blessed of the greater; he was a most eminent and renowned Person. Some do conclude he was the Patriarch Shem, (who was without beginning of days, in resp••ct of the World after the Flood, and without end of days in respect of the World before the Flood); but since God hath concealed who he was, let us be satisfied. But in this, doubtless, he was a Type of Christ, who is greater than all that went before him, great in Power, Office, and Sovereignty, and is sent to bless his People; 'tis he alone that blesseth all the true Seed, and Heirs of Promise.

V. Melchisedeck was a Priest, not after the Order of Aaron; he was not anointed with material Oil, nor received his Priesthood from any other, but only so declared by the Mouth of God. His Priesthood passed not to other Men; for as he received it from none, so he passed it not to any other; nor did any, as we read of, succeed him: So Christ received his Priesthood from none but God himself, and was not anointed with material Oil, but with the Oil of Gladness only: And as he received his Priesthood from none, so he passeth it not to any other; He hath none that can succeed him, but abideth a Priest for ever in his own Person in Heaven.

Abraham a Type of Christ.

Parallels.

ABram, and Abraham, signify an high Father, and a Father of a Multitude: So is Christ an high and heavenly Father, called the everlasting Father, Father of all the Faith∣ful, &c.

II. To Abraham, and to his Seed was the Promise made: So to Christ, and to his true Seed, is the Promise made.* 1.6

III. Abraham was King, Priest, and Prophet in his own Family: So is Jesus Christ in his Church.

IV. Abraham put Hagar and Ishmael out of his House:* 1.7 So Jesus Christ cast out the Le∣gal Covenant, and fleshly Seed, out of his Church; Hagar being a Figure of the one, and Ishmael of the other.

V. Abraham is called the Heir of the World: Jesus Christ is so most properly and truly.* 1.8

Isaac a Type of Christ.

Parallels.

ISaac was the Son of Abraham, the Father of the Faithful, a promised Seed long before he was born; and so strange was his Birth, that tho he was born by the St••ength of Na∣ture, y••t of Sarah's dead Womb,* 1.9 when it ceased to be with her as with other Child-bearing Women; insomuch that when the Angel foretold it to her, she thought it impossible: So Jesus Christ is often called the Son of Abraham, yet the only begotten Son of God by Na∣ture, who is the Father of all that are taught, and can say in truth, Our Father, &c. the only true promised Seed, who was long prophesied of, and expected by all Believers; born and incarnate by the strange and wonderful Power of the Holy-Ghost, in the Womb of the Blessed Virgin, yea, in such a miraculous manner,* 1.10 that when it was foretold her by the An∣gel, she thought it impossible.

II. Isaac was mocked, and basely abused by Ishmael, the fleshly Seed: So was Jesus Christ by the Jews, who were the Children of the Bond-woman.

III. Isaac was led as a Lamb to the Slaughter: So was Jesus Christ. Tho in this there was a great Disparity; the one was spared, namely, Isaac, but Jesus Christ was sacrificed.

IV. Isaac was offered (as it were) and three days dead in his Father's Mind and Pur∣pose, yet died not; but his Father received him as from the Dead: So Jesus Christ offered, but in respect of his Divinity died not; and tho his Humanity lay dead hree days in the Heart of the Earth, yet it revived again: So both were (saith Dr. Tay••or) delivered from Death the third Day; wherein the Apostle plainly makes him a Type, Heb. 11.16. From whence he received him, as in a Figure, Type, or Resemblance, &c.

V. Isaac ••as the Learned observe) was a Type of Christ in his Marriage: (1.) He married one of his own Kindred: So the Spouse of Christ is of the same Flesh which he him∣self assumed. (2.) She was wooed by his Father's Servant: So is the Spouse of Christ by his faithful Ministers. (3.) Rebekah resolved to forsake all her Friends, and her Father's House, to become Isaac's Wife: So Believers forsake all in Affection, and actually, when called thereunto, for the sake of Jesus Christ. (4.) She was deck'd with Jewels, trim∣med, and rarely adorned, when she came to meet Isaac: So the Spouse, the Lamb's Wife, shall be richly deck'd, and gloriously adorned, to meet Jesus Christ, when he comes in the Glory of the Father, to receive her to himself.* 1.11 (5.) She came to meet Isaac: So shall the Saints meet Jesus Christ in the Air at the last Day.

Jacob a Type of Christ.

Parallels.

JAcob was a Supplanter, as his Name signifies; he supplanted Esau: So Jesus Christ sup∣planted (as Guild observes) Sin and Satan, &c.

II. Jacob was hated and persecuted by Esau: So was Christ by Satan, and his Emis∣saries. In his great Afflictions he saw an Angel of God ascending and descending up∣on him: So Christ, after his Temptations in the Wilderness, and also when he was in his bloody Agony, was comforted by the Angels of God; they administred unto him.

III. Jacob endured great Hardship for Rachel, whom he dearly loved: So Jesus Christ en∣dured many Years Sorrow and Trouble for his Church, whom he loved so dearly, that he laid down his Life for her sake.

IV. Jacob was called a Prince with God; he wrestled long, and at last was comforted: So Christ is a mighty Prince,* 1.12 and prevailed also, being heard in that he feared.

Jacob's Ladder, Gen. 28. a Type of Christ.

Parallels.

JAcob's Ladder, which he saw in a Vision, stood upon the Earth, but the Top reached to Heaven: So Christ, albeit he was humbled in shape of sinful Flesh, to the Earth, as it were; yet he was the Most High God, reaching so to Heaven.

II. The Angels went up and down by it: So we ascend up to God by Jesus Christ, and God des••ends (as it were) by him also down to us.

III. The Lord stood above it, and made Promises of Canaan to Jacob: So God in Christ, and through him, hath made all Promises of Heaven, and ratified them to us.

* 1.13IV. In the Place which was called the House of God, and Gate of Heaven, was the Ladder seen: So in Christ's Church, the true House of God, we get a clear and full Sight of Christ.

Joseph a Type of Christ.

Parallels.

JOseph, signifies Increasing; he was the First-born of Rachel, and Jacob's beloved Son: So Christ in his human Nature, in the Days of his Fl••sh, grew, and increased in Strength, and in Favour with God and Man; and so also there shall be of his Kingdom and Glory in the World, who is the Beloved of his Father.

* 1.14II. Joseph was very beautiful, and also excelled all his Brethren in true Vertue: So Jesus Christ is more beautiful than the Children of Men; he was full of Grace and Truth.

III. Joseph was a Man of great Wisdom, able to expound deep Secrets, &c. In Jesus Christ are hid all the Treasures of Wisdom and Knowledg, who is therefore called the Great Counsellor, and is that blessed Lamb, who hath prevailed to open the Books, and loose the Seals thereof: He hath the Spirit without measure, and thereby opens all the deep Myste∣ries of God, that lay hid from Ages and Generations, &c.

* 1.15IV. He is called a fruitful Bough, whose Branches run upon the Wall, because out of him branched two Tribes, Ephraim and Manasseh: Therein (saith Dr. Taylor) he was a Type of Christ, who is not only a fruitful Bough, and called the Branch, &c. but also a Root, from whom all the Tribes of God branch out, and flourish. And whereas those Trees are withered, Christ shall see his Seed, and prolong his Days, and they shall abide to Eternity.

V. Joseph was a Type of Christ in his Actions. (1.) He was sent by his Father, to visit his Brethren in the Wilderness, who evilly treated him there: So Jesus Christ came to visit his poor People, who were wandering in the Wilderness of this World; and when he came hither, was evilly treated by his own Brethren, the Jews, who conspired to take away his Life, like as Joseph's Brethren sought to deal by him. (2.) Joseph sed his Brethren,

and all his Father's House: So Jesus Christ feeds the Church of God. (3.) Joseph being innocent, yet suffered many hard Things: So did Christ. (4.) He did all the Good he could for his Brethren, who had ill deserved it from his hands: So did Jesus Christ deal by poor Sinners, who had abused him, and still daily do. (5.) He taught his Brethren the great Duty of Brotherly Love; See that ye fall not out by the way: So Jesus Christ, above all Lessons, commends to us the new Commandment of Love, &c.

VI. Joseph was a Type of Christ, not only in the Actions of his Life, and in respect of those Things he suffered, and cruel Temptations he met with, &c. but also in his Advance∣ment, and great Preferment; he by being abased was raised to Honour: So was Jesus Christ. Joseph was made a mighty Lord, and was next to Pharaoh: So is Christ advan∣ced in Power and Glory next to God himself. Every Man was to bow to Joseph:* 1.16 So every one is required to bow the Knee to Jesus Christ. All were to go to Joseph, they were to depend upon his Word: Go to Joseph, (saith Pharaoh) and what he saith to you, do ye: So God the Father hath given Christ a Name above every Name; and whatsoever any Sin∣ner or Believer wants, the Father commands them to go to Jesus, and to hear him in every thing that he shall say unto them. This is my beloved Son, in whom I am well pleased;* 1.17 hear ye him.

Moses a Type of Christ.

MOses was a Type of Christ in his Person: (1.) He was of mean Parents and Birth: So was Christ in respect of his Flesh, or human Nature, of a poor decayed and dri••d Stock, being born of a poor Virgin. (2.) Moses was no sooner born, but he was exposed to the Wrath of Pharaoh King of Egypt, who sought to put him to death: So Christ in his Infancy was sought by King Herod to be slain; but both by God's extraordinary Provi∣dence were delivered. (3.) Moses was of a meek and sweet disposition, above all that dwelt upon the Earth, yet full of Zeal and Indignation against Sin: So Christ was a Pat∣tern of Meekness and Humility, Learn of me, &c.* 1.18

II. Moses in his Office and Function was a Type of Christ. (1.) He was appointed by God, and sent to deliver Israel out of Pharaoh's cruel Bondage: So Jesus Christ was ap∣pointed and sent to deliver all the Israel of God from the cruel Bondage of Satan, and heavy Oppression and Burthen of Sin. (2.) Moses was sent to lead Israel towar••s Canaan: So Jesus Christ leads us to Heaven, the Anti-type of Canaan. But in this there is a Dispa∣rity: Moses led Israel but unto the Sight of the promised Land; but Jesus Christ leads us quite into Heaven, or the Land of Promise. (3.) Moses was learned in all the Learning of Egypt: Christ was learned to admiration; his Enemies cried out, From whence hath he all this Learning? (4.) Moses gave the Law, having first received it from the hand of God: So Jesus Christ hath given us the Law of the Gospel, as he received it from his Father. (5.) Moses was Mediator of the First Covenant, and as so considered, was both King, Priest, and Prophet: Jesus Christ is Mediator of the Second Covenant, and as so al∣so both King, Priest, and Prophet. (6.) Moses wrought many mighty Miracles in Egypt, at the Red Sea, and in the Wilderness, to confirm the Law, and to shew Israel that he was really sent of God: So Jesus Christ wrought many strange and wonderful Miracles, by Sea and Land, in Towns and Deserts, to manifest his Glory, to shew he was s••nt of God, and to confirm his Doctrine. (7.) Moses instituted the Passeover: So Christ, the true Mo∣ses, instituted the Supper.

III. Moses in his Faithfulness was a Type of Christ; he was faithful as a Servant; he did all things exactly according to the Pattern shewed him in the Mount:* 1.19 So Christ in all things was faithful as a Son.

IV. Moses being to deliver the Law, fasted forty Days and forty Nights in the Mountain alone: Christ being to preach the Gospel, fasted so long in the Wilderness.

V. He was a Type of Christ in many particular Actions of his Life: (1.) Moses married an Ethiopian, a Stranger, a Black: So Christ espoused the Gentiles, who were Strangers to God, and, by reason of Sin, as black as Hell could make them. (2.) Moses sweetned the bitter Waters of Marah, by a Tree cast into it: So Christ sweetens all our Afflictions by the means of his Cross. (3.) Moses led Israel through the Red Sea: Christ leads his Church through a Sea of Tribulation. (4.) As Moses was transfigured on Mount Sinai, and seem'd so glorious, that the Children of Israel could not behold his Face: So Jesus Christ also was transfigu∣red in Mount Tabor, so as his Disciples were amazed, and wist not what they said.

Joshua a Type of Christ.

Parallels.

JOshua, or Jesus, he was a Saviour, (as his Name signifies) he saved Israel from temporal and external Enemies and Calamities: So Christ saves us from all spiritual and inter∣nal Enemies and Miseries, as well as he will from all external.

II. Joshua led Israel quite into Canaan, not only unto the sight of it, but into it: So Christ leads us, as we said before, into Heaven. What Moses could not do, Joshua did do upon this account: So what the Law could not do, being weak through the Flesh, Christ, our Joshua, hath done.

III. Joshua was a mighty Conqueror: So is Christ. Joshua overcame and utterly de∣stroyed many Kings, that so he might give Israel the peaceable Possession of the Land of Canaan: So J••sus Christ overcame, and totally vanquished divers mighty Kings, and Enemies of our Souls, that so he might give us a certain Assurance of the eternal Inheri∣tance, viz. (1.) Satan, the great King of the Bottomless-Pit. (2.) Sin, who, like a cruel and merciless King and Tyrant, reigned over all the Children of Men. (3.) Death, the King of Terrors, &c.

IV. All the good Promises God made to Israel, were fulfilled by the hands of Joshua: So all the gracious Promises of God to his Elect, were fulfilled in and by Jesus Christ.

V. Joshua saved Rahab's House, that had the red Cord hung out at the Window: So Jesus Christ saves all poor penitent Sinners, that express Faith in his Blood.

VI. He accep••ed also the Gibeonites, who humbly entreated Peace of him: So doth Christ all sincere Converts, who wisely seek to him for Mercy.

Sampson a Type of Christ.

Parallels.

SAmpson's Nativity was foretold by an Angel of God: So was the Conception and Na∣tivity of Jesus Christ foretold by an Angel. (2.) Sampson was sanctified from the Womb: So was Christ much more.

II. Sampson in respect of his great Strength, as some conceive, was a Type of Christ.

III. He conquered a stout Lion in the Desert, hand to hand, as it were: So Christ over∣came the roaring Lion, the Devil, in the Wilderness, and made him flie.

IV. He slew many of God's Enemies by his Death: So Jesus Christ by Death overcame Sin, Satan, Hell, and the Grave.

David a Type of Christ.

* 1.20

AS all the Kings of Israel were express Types of Jesus Christ, the Head of his Kingdom, and of all the People of God, &c. So were there two of them, that were more ma∣nifest Figures of him than all the rest; I mean, David and Solomon, of both which we shall enquire wherein the Resemblance consisteth. David was so special a Type of the Lord Jesus, as scarce is any thing noted of Christ, but some Shadow of it might be observed in David, some of which we shall briefly touch upon in the following Parallels.

Parallels.

* 1.21I. For his Person; David, the Son of Jesse: Christ, the true Rod out of the Stock of Jesse. Both of obscure and low Parentage, both out of dry and despicable Roots.

II David was a King of Israel, and had his Kingdom raised out of Humility: Christ is a King. King of Saints, and King of Nations; and yet at first his Kingdom was small, and rose by degrees, much after the manner as David's did, whose Kingdom was the Figure of it.

III. David was a Man after God's own Heart, save in the Case of Ʋriah: Christ much more a Man after God's own Heart,* 1.22 a Man without spot. Christ is often called David: My Servant David shall be the Prince among them. They shall serve the Lord their God, and

David their King, whom I will raise up unto them. They shall seek the Lord their God, and David their King. Not the Typical David, long before dead, but the Messiah, the true David, the Beloved of God.

III. David was made the Head of Nations, as he himself speaketh, Thou hast made me the Head of Nations, &c. Which was not so fully true in the Type, as in the Anti-type; he spake it figuratively of Jesus Christ: For literally David was King but of one little Cor∣ner in Judea; but Christ, the true David, hath, and shall have his Dominions from Sea to Sea, and from the River to the Ends of the Earth.

IV. David was a Prophet as well as a King: So is Jesus Christ.

V David was anointed about the thirtieth Year of his Life: So Christ, the true David, was baptized, and then anointed by the Holy Spirit, being about the thirtieth Year of his Age.

VI. David in his Wars had many poor Men that followed him, such as were in Debt, &c. So J••sus Christ, the true David, had many poor Men who followed him, and became his Disciples, who were heavy laden under the Burthen of Sin, which is called a Debt.

VII. David had several brave Men with him, who were called his Worthies: So had Christ, the true David, his twelve Apostles, who were most valiant and noble Champions for the Truth, besides the seventy Disciples.

VIII. David had many open, and some secret Enemies, as Doeg, Achitophel, &c. His own Son also rose up in Rebellion against him: So Jesus Christ had, and still hath, many open and secret Enemies: The Jews, who were called his own Peop••e, plotted against him; nay, and one of his own Disciples, that eat Bread with him, lifted up the Heel a∣gainst him, and at last treacherously betrayed him wiith a Kiss.

IX. David was a Type of Christ in his Kingdom, 1. In respect of the Entrance. 2. In re∣spect of the Administration. 3. Of Continuation, &c.

1. David entred not without strong Opposition, much Contempt and Disdain: So Jesus Christ was vilified: The Stone which the Builders refused, is become the Head-Stone of the Corner.* 1.23 No Man was more despised of Saul's Courtiers, than David, who was thought far enough from the Kingdom: So no Man could be more slighted and rejected, than Christ was by the Scribes, Pharisees, Priests, and other People of Israel.

2. In his Administration, David would judg uprightly, and sing of Mercy and Judgment; he would endure no hateful Person in his sight: Christ, the true David, is the most just and righteous Judg of Heaven and Earth, who most sincerely dispenseth Grace and Mercy to all penitent Sinners, but feeds impenitent and rebellious Ones with Judgment, &c.

3. In the Continuation of his Kingdom, God promised Mercy to David, and his Seed for ever: Which Promises are not to be extended to his carnal Succession, for the Princely Dignity is taken from them; but the spiritual Seed of the true David was there meant: 1. Christ himse••f, in whom his Kingdom is perpetuated. 2. The true Israel, whether Jews or Gentiles, who by Faith are engrafted into the Messiah, in respect of whom there shall be no end of his Kingdom.

X. Many things that David speaks in the Book of Psalms, which some are ready to think he spake of himself, yet (such a Type was he of Christ, that) they are directly applicable to none but Jesus Christ, &c.

Solomon a Type of Christ.

Parallels.

SOlomon, or Shelomon, peaceable, the Son of David, greatly beloved, and King of Israel and Jerusalem: So was Christ the beloved of God, the true Son of David according to the Flesh, King of Israel, and Prince of Peace, &c.

II. Solomon ex••eeded all other Men in Wisdom and Knowledg: Christ is the Wisdom of God: In him are hid all the Treasures of Wisdom and Knowledg.* 1.24 But in this there is great difference between them: 1. Solomon had his Wisdom by Donation and Gift: Christ, as God, derived it from none. 2. Solomon by all his Wisdom knew not the Hearts of Men: But Christ doth, he knew what was in Man. 3. Solomon could not infuse his Wisdom in∣to others, to make them wise: But Jesus Christ is made of God unto us, Wisdom; he makes us wise. 4. Solomon in all things he did was not wise; but Christ was in all things wis••; in him was no Folly.

III. Solomon for his Wisdom was admired, and his Fame was spread abroad: But much more was the Wisdom and excellent Speeches, Doctrine, and Miracles of Christ spread a∣broad,* 1.25 so that his very Enemies confessed, never Man spake like him.

IV. Solomon was a Type of Christ, in that he was a King of the greatest Royalty, Wealth, and Glory,* 1.26 that ever was; he so enriched his Subjects, that Silver and Gold were as com∣mon to them as Stones in the Street: Christ enriches all his People spiritually, the Price of Grace being far above Gold.

V. Solomon was a Type of Christ, 1. In building, 2. Dedicating, 3. Ordering the Temple.

* 1.271. He built the Temple: Christ built or builds his Church: Ʋpon this Rock will I build my Church.

2. He dedicated the Temple, and consecrated it to the Service of God, by which means Prayers, and other Acts of Religious Worship, were accepted: So Jesus Christ dedicated his Church by solemn Prayer to God, and by his Blood and Mediation renders all their Servi∣ces,* 1.28 and other Acts of Religious Worship, accepted by the Father.

3. He ordered all things in the Temple, appointing the several Offices and Officers there∣of: So Jesus Christ, the true Solomon, orders all things according to his Wisdom in his Church, about the publick Worship of God, and hath appointed all Offices and Officers that should be therein.

VI. Solomon was a Type of Christ in his Administration of Justice, which was the Glory of his Royal Throne.

Yet in many things Solomon was no Type of Christ, &c.

Elisha a Type of Christ.

ELisha signifies the Health of God: Jesus Christ is truly the Health and Salvation of God; 'tis he that heals all poor Sin-sick Souls.

II. He succeeded Elijah: So Christ succeeded the second Elijah, viz. John Baptist.

III. He received the Spirit of his Predecessor in a double measure: Christ not in a dou∣ble measure, but without measure.

IV. He cured Naaman of his Leprosy, and raised the Dead: In this he was a Type of Christ, who cured the Leprosy both externally and internally, and in both sences raised the Dead also.

V. He had a wicked, ungodly, and covetous Servant, called Gehazi: So had Christ a wicked and covetous Judas.

His Predecessor was a Type of Christ also in many things, particularly in his Ascension into Heaven, &c.

Jonah a Type of Christ.

JOnah, a Dove in Name: Christ was the same in Nature.

II. He was three Days and three Nights in the Whale's Belly, yet at last came forth alive: So Christ was three Days and three Nights in the Bowels or Heart of the Earth, and yet rose again alive.

III. He preached Repentance to a wicked People: So did Christ.

Zerubbabel a Type of Christ.

ZErubbabel is called the Elect of God, Hag. 2.24. So is Jesus Christ, Behold my Servant, mine Elect, &c.

II. The Lord promised to make him a Signet, signifying thereby that his Dignity and Glory should be most excellent, which is only accomplished in Christ.

III. He was appointed to raise up the Temple of David; 'twas promised that he should lay the Foundation, and finish it, &c. So was Jesus Christ appointed to build up and re∣store the spiritual Temple and Tabernacle of David; he lays the Foundation, and he finishes it by his Spirit, &c.

Aaron a Type of Christ.

Parallels.

AAron a Teacher, or the Mountain of Fortitude: So is Christ the true Teacher of God's Word, and in that respect not only the Anti-Type of Aaron, but of all true Teachers and Ministers of God's Word, that went before him, and is also that exalted Aaron, or Mountain of invincible Strength.

II. Aaron was Moses's Mouth to the People: So is Christ his Fathers Mouth to Men,* 1.29 in declaring his Will and Mind to them.

III. He was the Blesser of the People: So is Christ the true Blesser of his People,* 1.30 in and by him are all the Families of the Earth blessed; him hath God the Father sent to bless you, &c.

IV. He was the High Priest of the Lord; In this he was the express Type of the Lord Je∣sus, who is the true and only High Priest of his faithful People.

V. He dyed upon the top of the Mount: Christ was crucified upon the top of a Mount, called Golgotha.

The High Priest a Type of Christ.

Parallels.

THE High Priest was a Type of Christ: 1. In his Deputation to his Office. 2.* 1.31 In his Consecration. 3. In his Apparel. 4. In the Execution of his Office, &c.

First, In his Deputation to his Office.

1. He must be chosen out of the Tribe of Levi: Christ was taken from among Men of our Flesh and Bone.

2. He must not be Blind, Lame, &c. but wholly without natural Blemish:* 1.32 to signify Christ should be without Sin, In his Month was found no guile.

3. He was to be a Man of Knowledg, or no Priest to God: which figured forth that perfect Knowledg that is in Christ.

Secondly, As to his Consecration, 'tis set down Exod. 29.1. 1. Washing. 2. Anoint∣ing. 3. Sacrificing and Purifying with Blood, and this Consecration to continue seven days together; which in general, shadowed the surpassing Sanctity and Purity of Christ, above all Men and Angels, and of his being annointed with the Holy Spirit above his Brethren,* 1.33 and of his becoming our High Priest, by the Sacrifice of himself, or by offering up his own Blood, to attone and make Peace, &c. But whereas the High Priest needed Sacrifices to offer for his own Sins, in that there is a Disparity, for Christ having no Sin, needeth no Sa∣crifice for himself.

Thirdly, the High Priest in his Apparel was a Type of Christ.

1. He was to have on a Linnen Garment, which signified Christ's Righteousness, which all that appear accepted before the Lord, must have on.

2. A Girdle, which as Ainsworth, and divers others observe, signified that Constancy and Stability that was in Christ, who is as firm as a Rock; as also to shew how fixed and stable all God's People should be, being girt about with the Girdle of Truth and Verity, and so pre∣pared ready, and strengthned to every good Work.

3. A Bonnet, which signified God's covering and protecting our Head from all Dangers, and in him, us, that no Evil may befal us.

4. The High Priest was to have an Ephod, not of Wool, nor Silk, but of Linnen, (the Matter of which riseth out of the Earth,) which signifieth, saith Dr. Taylor,* 1.34 that Holy Flesh of Christ, which veiled his Diety, as a Garment; it was a long white Garment, signifying the absolute Righteousness of Christ; which is long enough to cover all our Nakedness. It was adorned with two Onyx Stones, and in them the Names of the Twelve Tribes engraven, which he carried on his Shoulders; signifying that the Names of the Godly are not lightly written, but engraven in the Love and Memory of Christ, that Christ should carry his Church and People upon his Shoulders, or support them by his own Strength: Also the two Onyx Stones, with the Names of the Children of Israel engraven upon them, and wore upon the High Priests Shoulder, was a great Ornament to him; So Christ looks upon his People to be as precious Stones, and Jewels to him.

5. The High Priest was to have on, the Breast-Plate of Judgment, the most precious part of all his Garments.

(1.) In respect of the twelve costly and glittering Stones, which were to be set in four Rows, according to the Number of the Tribes of Israel: these Stones signified the shining Grace and Holiness of Christ, not only as it shone forth in his own Person, but also as it is communicated to all his faithful Children, these Stones shone gloriously: So do the Saints in Grace, and true Gospel Purity.

(2.) These Stones were of great Worth and Value; signifying what a value Jesus Christ puts upon his Church, they are as precious stones, and costly Jewels in his esteem, tho slighted and contemned by Men.

(3.) They were set in the Pectoral, and Aaron must carry them on his Heart; signifying that Christ hath as much care of his own People, as if they were inclosed in his Heart; they lie near him, and are always upon his Heart, and in his Mind.

(4.) In Number Twelve, according to all the Tribes: noting there is room enough in Christ's Heart for every particular Saint, he loves them all, bears them all upon his Heart, before the Throne of God.

(5.) They stood in four Rows in a comely Quadrangle: signifying the comely Order that Christ hath placed in his Church, some in a higher, and some in a lower Rank.

(6.) All the Stones, and so consequently all the Names of the Children of Israel, stood in the Breast-Plate in a narrow compass: So by Christ all the Children of God are gathered to∣gether, and sweetly vailed through the Spirit in Love: In the Breast-Plate also, was the Ʋrim and Thummim, which the Rabbi David, a Jew, saith, It is unknown to us what these signify; it is thought it was the Workmanship of no Man, but a Sacred Monument immedi∣ately received from God, but all the Learned (I have met with) agree they signified Jesus Christ. 1. Their Names, say some, signify Light; others Beauty and Perfection; in Christ is all fulness of Light, Beauty and Perfection. 2. There use, was to receive by them answer from God, in difficult Cases, when the Priest consulted with him, the Oracle by Ʋrim gave certain Direction: So Christ is the most perfect Rule and Direction, shadowed by that.* 1.35 As God spake then by Ʋrim to the Priest; so now by his own Son: Those who would have their Doubts resolved, must go to the Ʋrim, go to Christ, and to his Ordi∣nances, &c.

But to return back, and speak a little further to the Robe of the Ephod, and Bonnet on the Skirts of the Ephod,* 1.36 were fastned, the Pomegranets of blew Silk, and Purple, and Scar∣let round about: this Fruit had a most pleasant smell, sweet in it self, and sweetning other things, and is full of precious Juice and Liquor. 2. Bells of Gold between them round about a Golden Bell and a Pomegranate, &c. this Vesture or Garment, might signify the Righteousness of Christ's Human Nature, and by the sweet Pomgranates, the most excellent savour of his Righteousness and Obedience, in the Nostrils of God the Father, in the behalf of Man; which also in a Spiritual Sense was full of precious Juice and Virtue, to qualify and abate the raging heat of God's Wrath; as the Juice of Pomgranates doth allay the burning heat of an Ague or Feaver; as also they might signify what a sweet savour Christ's Righte∣ousness doth cast upon us, when wrapped, as it were, therein, who by Nature are in a stinking and loathsome Condition. 2. As to the golden Bells they might figure forth the blessed sound of the Gospel; or, as some understand, Christ's visible owning of us now in Heaven, and our publick owning of him on Earth, which must be Sincere; we must not only make a sound, but also have good Fruit; we must not on••y have a Word for God, but a Work for God; a Bell, a Pomegranate, a Word, and a Work.

6. The High Priest must be heard when he goeth into the Sanctuary; signifying, saith Dr. Taylor the Power of Christ, our High Priest's perpetual Intercession, being entered into the true Sanctuary, viz. Heaven it self for us.

As touching the Miter, or Bonnet upon the Priest's Head, made of blew Silk, and fine Linnen, like to an half Coronet, beautified with a Golden Plate, on which was written Holiness to the Lord. 1. The Miter might not only signify God's covering and protecting our Head the Lord Jesus, and us in him, but also his Kingly Dignity. 2. The Golden Plate in which was written Holiness to the Lord, figured forth in a most conspicuous manner; that most divine and perfect Holiness of the Lord our Righteousness, the Holiness of his Person, the Holiness of his Nature, the Holiness of all his Actions and Passions; his Holiness, who is the Cause, Stream, and Original of all our Holiness, that is accepted of God.

Fourthly, The Priest was a Type of Christ in the Execution of his Office.

1. The Priest must kill the Sacrifices, and none but he; signifying Jesus Christ's vo••untary Action,* 1.37 in laying down his Life for us, none could take it away from him; he was as well the Priest as the Sacrifice.

2. The Priest offered the Blood of the Sacrifices to God, and sprinkled it on the Alter; no Man might offer his ••wn Sacrifice, but he must bring it to the Priest:* 1.38 figuring there was no coming to God but by Christ, who offered up his own Blood to atone for our Sins; no other can offer any Sacrifice to take away Sin, but him alone.

3. The Priest prepared the Body of the Sacrifice, fley'd it, divided it into several parts,* 1.39 washed the Intrails, put Fire unto the Burnt-Offerings, consumed the Fat, cast the Filth and Dung into the pl••ce of Ashes, &c. signifying that Christ alone did the whole work of our Redemption, he suffered the heat of God's Wrath and Justice, he puts away all our Filth, and covers it in his own Grave, and washeth us in the Fountain of his own Blood, &c.

4. The Priest was to teach the People, The Priest's Lips must preserve Knowledg,* 1.40 and thou shalt seek the Law at his Mouth; this figured forth Christ in his Prophetical Office, who is the great Doctor and Teacher of God's Mind and Will to the Children of Men, 'tis he who hath the Tongue of the L••arned, so that never Man spake like him,* 1.41 it is he who hath the Words of everlasting Life.

5. The Priests were to preserve the Oyl for Lights, and the Incense,* 1.42 and for the daily Meat-Offering, and the anointing Oyl, &c. signifying that Jesus Christ is the Preserver of all Grace, in and for his Church, he only watcheth for the safety of his People, he preserves the light of Grace and good Works in us, and the Oyl of Gladness from decaying in our Lamps and Vessels.

There were some Actions more peculiar to the High Priest.

1. He must daily dress the holy Lamps and Lights, Morning and Evening,* 1.43 before the Lord, to preserve the Lights from going out: So Christ preserves the Light of his Word and Gospel from being put out, tho Men and Devils with all their Might have endeavoured to do it.

2. He must week••y make the Shew-Bread, and set it before the Lord continually and,* 1.44 more expresly, every Sabbath he must set on the Table twelve Loaves, according to the number of the Tribes of Israel, and take the old away, &c. In this he was a Type of Christ, who sets himself continually in the Ministry of the Word (as the Substance and Anti-type of the Shew-Bread) before the Children of Men, especially to feed and strengthen his own Children, nay an•• brings forth fresh Food, new Bread for them every Sabbath.

3. He must yearly (and that in the day of Expiation) go into the Holy of Holies,* 1.45 to make an Atonement for himself, for his House, and for all the People, but not without Blood; signifyi••g that Christ by one alone Sacrifice of hims••lf, hath opened the Sanctuary of H••aven, and by his Ascension hath made entrance into it on our behalf, and there appears be••ore God once for all to make Intercession for us. The Priest went alone without any Attendants:* 1.46 So Christ hath trod the Wine-Press alone, no Competitor, no Companion h••th he in this work, and now pleads alone, as our own, and only Mediator, by virtue of his own Blood, at the Father's right Hand; There is one (that is but one) Mediator, between God and Man, &c.

4. The High Priest continually was to decide the highest Controversies, he must judg be∣tween the cl••an and the unclean, he must put the one out, and receive the other into the Con∣gregation; signifying that Christ only, Christ alone is the Supream judg of all Controver∣sies, 'tis his Word only that can decide the Case, who is clean, and who unclean, who is to be put out, and who to be taken into his Church.

The Tabernacle, and what it was the Type of.

THe Tabernacle in some respect, according to the Learned, was a Type of Christ's Hu∣man Nature.

1. It was exceeding glorious within, all the inward parts thereof were overlaid with pure Gold. This might signify how the Human Nature of the Son of God was covered with the Diety; that being the true Tabernacle that God hath pitched, and not Man. Saint John saith, The Word dwelt (or tabernacled) amongst us, (speaking of his being in our Flesh) or taking upon him our Nature, it being conceived by the Holy Ghost, and not erected by Man.

2. The Tabernacle was the place where God met with his People; now God meets with his People in Christ 'tis in and through him, we come to know or have the true Revelati∣on of his Will, and enjoy his gracious Presence, &c. Those who would be accepted with God, and worship him aright, must wait at the door of this Spiritual Tabernacle.

Others understand by the Tabernacle, the Church, or Mystical Body of Christ, wherein God graciously dwells, and hath promised also to meet his People.

1. It was moveable, signifying the troublesome State of God's People, whilst they pass through the Wilderness of this World.

2. The Tabernacle had three places. 1. The outward Court, wherein stood the brazen Altar. 2. The Holy Place. 3. The Holiest of all. In the first, it typifies forth the visible or outward Form of the Church, in respect of the external Exercise of Religion and Worship, hither the common People may come. The second typified out the Spiritual State, or more close and holy Fellowship of the Church, which none have admittance into, but sincere and sanctified Persons, who feed upon the Spiritual and true Shew-Bread, Jesus Christ. The third typified Heaven it self, or the Church of God triumphant, where Christ is set down in Glory, at the Father's right hand, to intercede for us.

3. The Entry to the Holiest of all, was by the Holy Place, and to the Holy place, was by the outer Court, &c. So our Entry into Heaven, is by being Members of the visible Church, through Faith, and a good Conscience. He that would enter into the Holiest of all, must first be Holy; and he that would come into a State of true Holiness, and Communion with God and his People, must learn to know where the Candlestick and true Shew-Bread stands, which is the visible Church.

4. You read of the fixed Pillars of the Holy Place; they might signify the Holy Apostles of Jesus ••hrist, and his faithful Ministers, who help to support the Spiritual Structure, the Church, as Pillars do support a House, &c.

5. The divers Ornaments and Instruments thereof; might signify the diversity of Spiri∣tual Gifts and Graces in the Gospel-Church; the Tabernacle was exceeding glorious within, and all the inward parts thereof were overlaid with pure Gold:* 1.47 So inwardly, the Church of God is very beautiful, the King's Daughter is all glorious within.

6. The several cov••rings thereof; typified the Lord's sure and safe Protection of his Church, by his own immediate Power and gracious ministration of Angels.

7. Gold within, and Skins without; might signify, tho the Church is glorious within, yet outwardly, to the sight and view of carnal Men, she hath no Beauty, but is look'd upon as contemptible.

8. The Tabernacle, and all the Instruments thereof, yea, the very Ash-Pans, and Snuf∣fers of the Candlesti••k, must be made according to the Pattern shewed in the Mount; which figured forth,* 1.48 that the Church of God, and all the exercise of Worship that is therein, whe∣ther Doctr••ne or Discipline, must be exactly according to the express written Word; nothing must be a••ded to, nor diminished from, no Alterations one way or other must be made.

9. The voluntary Oblation of the People to build the Tabernacle; signifies how willing Christians should be to contribute of their outward Substance to uphold God's Church, and the publick Worship thereof.

10. The glorious Door of the Tabernacle; might be a Figure of Christ, who saith, I am the Door;* 1.49 'tis by him we enter into the Kingdom of Grace and Glory.

The Veil of the Holiest, Exod. 26.31. and what it figured forth.

IT was glorious, of Embroidered Work; this saith Guild, signified the Body of Christ, filled with the fulness of God,* 1.50 or beautified with all the most excellent and Heavenly Graces of the Spirit.

* 1.51II. It was replenished and wrought full of Cherubims; noting thereby that serviceable and ready attendance of the Angels on Christ's Natural and Mystical Body.

III. It was born up by glorious and costly Pillars, overlaid with Gold, on Sockets of Sil∣ver; to shew that the Humanity of Christ (especially in his Sufferings) should be born up by his Deity, which his Manhood overveiled.

IV. By the Veil only, there was entry into the Holiest place of all: So by the Veil, that is to say, the Fl••sh of Christ, w••ich was rent (as it were) upon the Cross, a new and li∣ving way is made for us to the Father.* 1.52

The Ark a Type of Christ.

THe Ark was an assurance of God's Presence amongst his People: So Christ is the Cause and Assurance, that God in a gracious way is present with us.

II. Where the Ark was, there it was lawful to offer Sacrifice, and no where else: which might shew that our acceptance in God's Sight, is through Jesus Christ. If Christ dwell not in our Hearts by Faith, if we have not the Ark with us, Christ with us, God will not accept of our Prayers nor Service.

III. In the Ark was the Pot of Manna; to shew, that in Christ is the Life, Comfort, and Spiritual Nourishment for our Souls.

IV. The Ark had a Crown of Gold round about it; signifying the Majesty of Christ's Kingdom, or his Regal Power.

V. The two Tables were in the Ark, the Ark kept them: which might signify Christ's keeping the Law perfectly for us, and deliver us thereby from the Curse of it.

VI. When the Ark was set in the Temple of Dagon, Dagon fell down and broke to pieces: So when Christ, and his Truth, are set up in a Man's Heart, or a Nation, Sin and Idolatry will go down.

VII. Where the Ark was, there was the Glory of God; and when that departed, the Glo∣ry of God departed: So where Christ's blessed Truth and Gospel is, there is the Glory of God, but when Christ leaves a People, takes away his Gospel, the Glory of God goes from that People.

Some run a Parallel between the Church and the Ark; others between the Publick Wor∣ship of God and it: But in my Judgment, it more clearly was a Type of Christ, which may comprehend much of what they say in respect of other things.

The Mercy-Seat, Exod. 25.17. a Type of Christ.

IT was called the Mercy-Seat, or, as Ainsworth gives it from the Hebrew Word, a Propitia∣tion covering; this, saith the Apostle applyeth to Christ, called God's Propitiation;* 1.53 'tis in Christ Mercy is truly seated; and 'tis he that hath made a Propitiation for our Sins.

II. It was the Cover of the Ark where the two Tables lay: So Christ is the true Cover,* 1.54 and Deliverer from the Curse and Accusation of the Law.

III. It was of pure Gold, noting the spotless Holiness of Christ.

IV. Upon the Mercy-Seat were two Cherubims; these Cherubims signifyed the holy An∣gels, they stretched their Wings on high, covering or shadowing so the Mercy-Seat. This Word is used for Protection or Defence from Evil, saith learned Ainsworth. And doubtless, it might signify the usefulness of Angels in Christ's Spiritual Kingdom; they looked down upon the Mercy-Seat, signifying the Mystery of Christ's Incarnation, or God manifested in the Flesh, which things the Angels desired to look into; hence the Apostle saith in another place,* 1.55 He was seen of Angels, seen with Delight and Admiration. Some by the Mercy-Seat and Cherubims, understand the Holy Trinity in Unity, viz. By the Mercy-Seat, being a Figure of ••hrist; and the two Cherubims, the Father and the Holy Ghost; and by the two Che∣rubims at the end of the Mercy-Seat, they understand Christ's standing between God and and the Rigour of his Justice, God looking on the Law, through Christ, as fulfilled by him, for us; and from hence communing with us: But that the Father should be represented to us in the Figure of one of the Cherubims; I see no ground for it, forasmuch as we read of no Similitude of the Father, save the Person of Christ only. So Deut. 4.15.

The Table of Shew-Bread, a Type of Christ.

IT was covered over with Gold, and a Crown about it; noting saith Guild, the Purity of Christ's Humanity, with the Glory of his Deity, and Majesty of his Kingdom.

II. It had Food (called Shew-Bread) set upon it, which none were to eat of but the Priest; only signifying that Spiritual Nourishment which is in Christ, the Bread of Life, which none receive or partake of, but Believers only, or the Royal Priesthood of the Faithful.

III. The Bread was always to be upon the Table; signifying, in Christ there is Food con∣tinually for our Souls.

IV. There was much Bread, twelve Cakes, or square Loaves, &c. signifying, in Christ there is Food and Nourishment enough, for all who see a necessity of him; or it doth shew how plentifully God feeds his Elect; his poor shall not want Bread, his Table is always spread, always richly and abundantly furnished.

The Candlestick a Type of Christ, and of his Mystical Body.

IT was the only thing that held the Light, which enlightned the Sanctuary: So from C rist all the Light of Grace and ••piritual Gifts come, for the use and benefit of his Church.

II. It had seven Lamps, to signify that perfection of Light that is in Christ.

III. It was placed in the Sanctuary: So is Christ as a glorious Light placed in his Church, or Spiritual Sanctuary; Out of Zion the Perfection of Beauty, God hath shined. Some by the Lamps, understand the Ministers of the G••spel were signified.

IV. It had an upright Stem, which bore the many Branches that issued or proceeded from the same: typifying Christ Jesus that true and blessed Stalk and Fountain of Light, from whom all Light floweth, and who bears up and keeps constant in the Truth, all the Branches, and true Light-Bearers of his Word.* 1.56

V. The Branches were adorned with Bowls, Knobs and Flowers, &c. So are the Mini∣sters of his Gospel, or true Spiritual Light-Bearers, with many rare and most excellent Gra∣ces and Gifts of the Holy Spirit.

VI. Aaron dressed those Lamps, and renewed their Oyl daily: So our High Priest Jesus Christ, is the only Enlightner and Fitter of his faithful Ministers. That they may shine more clearly, and be the greater Ornament to his Church, 'tis he that supplies them continually with his Spirit, and the saving Graces thereof.

VII. The Candlestick had Snuffers, and Snuff Dishes of pure Gold; which might figure forth the Good and Godly Discipline of the C••urch, whereby those evil Persons who hinder the Peace and Glory of it, are taken away by Excommunication.

The Altar of Perfume, Exod. 30.1. to 13. a Type of Christ.

THe Altar was made of Shittim Greek, incorruptible Wood, or Wood that never rots, overlaid with Gold, and having a Crown about it (as had the Ark): this Altar signi∣fied Christ in both his Natures, his Deity yeilding Glory to his Humanity, and now crown'd with Glory and Majesty at God's right Hand, where he abides for ever incorruptible, &c.

II. The Altar had Horns on the four Corners thereof; overlaid with Gold, which were not only for Ornament,* 1.57 but to keep things from falling off the Altar, for the Horns were up∣ward: And Horns usually signify Power and Might; these four Horns, saith the learned Ains∣worth, signified the Power and Glory of Christ's Priesthood, for the Salvation of his Church, gathered from the four Corners of the Earth.

III. The Incense was only to be offered upon this Altar; to shew that all our Prayers and Services must be performed in Christ's Name,* 1.58 or offered up upon the Golden Altar of his Mediation.

IV. The Incense was to be first beaten, made fit, and well prepared, before it was to be put on the Altar;* 1.59 noting how our Prayers (which are compared to Incense) ought to pro∣ceed from a humble, contrite and broken Spirit, which we offer up in the Name of Jesus Christ.

V. The Incense was kindled by Fire upon the Altar: So must our Prayers be holy and fer∣vent; we must pray with much Zeal, or be set on Fire by the Spirit and powerful Heat and Operation thereof, if we would have them accepted upon the Golden Altar, &c.

* 1.60VI. The Incense was offered up by the Priest: So are the Prayers of all the Saints made acceptable to the Father, through the Oblation and Intercession of our High Priest.

VII. No strange Incense was to be offered upon this Altar. This figured, the Prayers of the Saints must be according to the Will of God,* 1.61 by his Spirit, and in Faith, not in a vain or formal manner, after the Tradition of Man; we must not intermix them with any Super∣stitious and Idolatrous Devices, or Human Inventions, we must offer up no strange Prayer, no Prayer to Saints nor Angels.

8. The Perfume was to be perpetually before the Lord; which signified not only the continual exercise of Prayer, which daily we should use,* 1.62 but also the perpetual Intercession of our Saviour, in the Heavens, for us.

9. The High Priest only made this Perfume, and it might not be applyed to any other use, than to burn before the Lord; teaching us that Christ only gives Direction how we should pray, and that we should in Prayer only design the Glory of God.

10. After the clearing of the Lamps of the Candlestick, Evening and Morning, then the Incense was burnt, shewing that all our Prayers and Duties must be according to the Dire∣ctions of God's Word and Spirit.

11. The Incense was made of divers Spices;* 1.63 So must the Prayers of the Godly be seasoned with divers Graces, viz. true Repentance, lively Faith, and unfeigned Love.

12. The Incense was offered up in the Holy Place, without the Veil of the Holiest, near to the Testimony before the Mercy-Seat; So we must always have an Eye to Christ in our Prayers, who is the true Mercy-Seat, we must come to God by him, &c.

13. Once a Year the Altar was sprinkled with the Blood of the Expiatory Sacrifice; sig∣nifying how Christ is, by shedding of his Blood, consecrated our blessed Mediator; and that no Prayer is acceptable to God, but through Faith, in the Blood of Christ.

The Altar of Burnt-Offering, Exod. 27.1. to 9. a Type of Christ.

Parallels.

ALtar in Hebrew, Mizbeach; in Greek, Thusiasterion;* 1.64 so named of Sacrifices offered thereon: it was anointed, dedicated, sanctfied, to be most holy, that it might san∣ctify the Gifts offered thereon: This Altar and Sacrifice, signified Jesus Christ, sanctifying himself for his Church and People, that so he might sanctify them.

II. This Altar was but one, and in one place, and the Sacrifice only to be offered upon it; signifying thereby that we have but one Altar of Redemption and Salvation, viz. Jesus Christ alone; who only once, and in one place, offered up a sufficient and unreiterable Sacrifice for the Sins of Mankind.

III. This Altar had four Horns also: [See Altar of Incense.]

IV. It had a brazen Grate in the midst of it, which let the Ashes and like things fall through, &c. whereon the Fire was put, which might signify two things. 1. The Huma∣nity of our Saviour, who bore the Fire of God's Wrath for our Sins; thus Guild. 2.* 1.65 It sig∣nifieth, saith Ainsworth, the place wherein the Holy Fire always burneth; that is, the Heart which sustaineth also the Sacrifice,* 1.66 and where all Ashes and Excrements of Corruption are inwardly conveyed away, as they are discovered by the Word and Spirit of God; as also our Sanctification by Affliction.

V. In that the Altar was to be made of Shittim Wood, and overlaid with Brass, that it might endure the Fire; it might figure out the Human Nature of Christ, supported or sustained by the Diety, to endure God's Wrath for our Sins.

VI. They that served at the Altar, lived of the Altar: So they who preach the Gospel, should live of the Gospel.

Disparity.

THE Altar was one thing, and the Sacrifice another: But Christ is both the Altar, Sa∣crifice, and Sacrificer too; he offered up his Body by the Eternal Spirit, as a Sacrifice acceptable to God the Father.

The Brazen Laver, Exod. 30.18. to 25. what it was a Type of.

THE Brazen Laver served for the Priest-hood to wash their Hands and Feet in, before they ministred before the Lord; typifying that inward washing by Christ's Blood, wherewith all the Holy Priesthood of Christ must be sanctified in Heart and Life, before their Services can be accepted in the sight of God; and that none ought to minister the Word of Life but Godly Persons, who are washed in the Laver of Regeneration:* 1.67 Ʋnto the wicked God saith, what hast thou to do to take my Words into thy Mouth? &c.

II. After the Priests had washed themselves clean, and arrayed themselves, they entred into the holy Place: So after the Godly are inwardly washed by the Blood of Christ, and have received by Faith his Righteousness to adorn them, they become fit Members of the true Gospel-Church.

III. They shall wash themselves, saith the Lord, lest they die; to shew, that all Persons must be purged by Faith in Christ's Blood,* 1.68 or die eternally.

IV. He that toucheth (or washeth) in the Laver, it being anointed with the holy Oil, (as all other Things in the holy, and most holy Place were) shall be holy, saith the Lord; sig∣nifying, that all they who by Faith touch the Lord Jesus, who is anointed with the Oil of Gladness above his Fellows, shall be spiritually sanctified, accepted, and accounted holy before the Lord likewise.

The Sacrifice of Beasts a Type of Christ.

THe Beasts that were appointed for Sacrifice were to have Horns, signifying the Kingly and Priestly Office of Christ; Horns (as we have elsewhere shewn) being a Symbol of Power, &c.

II. They were to be of a tame sort, (not wild and savage Beasts, who by force are brought to the Slaughter); signifying the Meekness and Mildness of Jesus Christ, who was patient like a Lamb led to the Slaughter.* 1.69

III. They must be of the Male Sort, which generally are the strongest; signifying the Excellency and Strength of Jesus Christ.

IV. They ought to be without blemish, and the best of the Flock or Herd, and presen∣ted of voluntary Will; noting two Things, (1.) That Christ should be perfectly holy, and that he should willingly lay down his Life. (2) That we should dedicate to God the best of our Days, Time, and Strength, and not offer unto the Lord a corrupt Thing; and also perform all our Services to him with a free and willing Mind.

V. They were to be presented at the Door of the Tabernacle, to be slain; signifying, that Christ s Blood makes our entry into the Church of God here, and into Heaven it self hereafter.

VI. They must lay their hands upon the Head of the Beast, who brought him; noting thereby, our Sins being laid upon Jesus Christ; and that we must lay the hand of Faith up∣on him, if we would have Benefit by his Death.

VII. Then the Burnt-Offering was slain; signifying, that so it behoved Christ, the great Anti-type, to be slain or crucified for our Sins.

* 1.70VIII. The Blood thereof then was sprinkled about the Altar; noting the All-sufficiency of Christ's Death, and Plenty of his Bloodshed, with the large spreading or preaching there∣of universally throughout the whole World.

IX. The Skin thereof was plucked off, and the Flesh cut in pieces; thereby shewing the Grievousness of Christ's Sufferings.

X. The Body, the Head, and the Fat, and all was laid on the Fire; signifying how Christ should suffer for us both in Body and Soul:* 1.71 My Soul is exceeding sorrowful, even unto Death.

XI. This Burnt-Offering was called a sweet Savour unto the Lord, which in Christ's Death is solely and only accomplished; for 'tis thereby God's Wrath is appeased, and his Justice satisfied.

XII. The Ashes were to be carried without the Host, and put into a clean Place; shadow∣ing thereby, how Christ should be buried without the Gates of Jerusalem, in a Tomb wherein never Man lay, and that his Body should not see Corruption.

XIII. The Fire which consumed the Burnt-Offering came down from Heaven; signifying, that that Wrath which seized on Jesus Christ in the Garden, and on the Cross, came from Heaven, or that it was God's Wrath, due to us for our Sins, that consumed him. Or, as others (it may be on better reason) give it, that that which moved Christ to suffer for Mankind, was wholly his heavenly, sacred, and divine Love.

XIV. This Fire was to be continually upon the Altar, signifying the Unchangeableness of Christ's Love to his Elect, and rec••nt Virtue of his Death and Merits.

The Burnt-Offering of Fowls, Levit. 1.14. a Type of Christ.

THe Fowls that were appointed for Burnt-Offerings, were to be Turtles or Pigeons; sig∣nifying the Meekness and Innocency of Christ.

II. The Neck of the Fowl was to be pinched with the Nail, that the Blood might go out, but not that the Head should be pluck'd off from the Body; signifying how Christ should die, and shed his Blood, yet thereby his Deity, as the Head or principal Part, should not be divided from his Humanity; nor yet by his Death should he, who is our Head,* 1.72 be taken from his Church, but should rise again, and be with them by his Spirit forever.

III. The Blood thereof was strained or pressed out at the side of the Altar, before it was pluck'd, and laid upon the Altar to be burned; signifying thereby the straining or pressing out of Christ's Blood in his grievous Agony in the Garden, before he was taken,* 1.73 and stripp'd to be crucified, &c.

The Daily Sacrifice a Type of Christ.

THe Daily Sacrifice was a Lamb: So our Saviour, not daily, but once for all was offered unto the Father himself, as a Lamb without spot.

II. It was slain in the Morning, and in the Evening; to shew, that Christ was a Lamb slain from the Morning of the Creation, or in the Decree of God, from the Foundation of the World, tho not actually till the Evening of the World, or latter Days.

III. It was to be offered up with fine Flower, beaten Oil, and Wine; to shew, that Christ by his Death and Oblation becomes not only a Redemption for us, but also spiritual Food, Gladness; and cheering Comfort.

IV. Where this Sacrifice was offered,* 1.74 the Lord promised and appointed to speak unto Israel, and shew himself; signifying, that in Christ, and through his Death and Bloodshed, the new Appointment, or Covenant of his Grace, and Manifestation of his Love and Fa∣vour, is established to his Church, and faithful People.

The Sin-Offering a Type of Christ.

THe Blood of the Sin-Offering was to be poured out; shewing how the Blood of Jesus Christ, our true Sin-Offering, should be poured forth.

II. The Priest (saith the Lord) shall dip his Finger in the Blood of the Beast, and sprinkle thereof seven times before the Lord; shadowing the Perfection of that Expiation and Satis∣faction for Sin, which Christ should make, in the virtue, quality, and perpetuity thereof; the Number of Seven being the Number of Perfection.* 1.75

III. The Priest shall bring in the Blood of the Bullock into the Tabernacle of the Con∣gregation; shewing thereby, how Christ should enter into Heaven, by his own Blood,* 1.76 ha∣ving obtained eternal Redemption for us.

IV. The Priest was to take some of the Blood,* 1.77 and put it upon the four Horns of the Al∣tar; signifying thereby, that the preaching Remission of Sins by the Atonement of Christ's Blood, should be proclaimed to the four Corners of the Earth.

V. The Bodies of those Beasts, whose Blood was brought into the Sanctuary by the High-Priest, was burnt without the Host or Camp; signifying, that Christ should suffer without the Gate; teaching us also to go forth into a publick Profession,* 1.78 and bear his Re∣proach.

VI. The Priest was to eat the Sin-Offering in the holy Place, whose Blood was not brought into the Tabernacle of the Congregation; signifying, that Jesus Christ doth not only recon∣cile us to God, but also feed and nourish the Souls of all his Royal Priesthood, unto eter∣nal Life.

VII. The Priest shall make Atonement; still this is repeated, always signifying, that 'tis Christ, our High-Priest, and his Sacrifice only, that makes a real Atonement and Reconcili∣ation for our Sins.

The Meat-Offering, Lev. 2. what it was a Type of.

THe Meat-Offerings, as Ainsworth observes, were nine, and all of them came to the Altar: (1.) The poor Man's Meat-Off••ring, Lev. 5.11. (2.) The Jealousy-Offering, Numb. 5.15. (3.) The Meat Offering of Initiation, which every Priest offered when he first entred into his Service. Levit. 8.26, 28. (4.) The Meat-Offering which the High-Priest offered every day. Lev. 6.20. (5.) The Meat-Offering of fine Flower. (6.) The Meat-Offe∣ring baked on a Plate. (7.) In a Frying-Pan. (8.) In an Oven. (9.) Wafers.

1. The Minchah, or Meat-Offering (saith he) was primarily a Figure of Christ's Ob∣lation,* 1.79 who gave himself for us, an Oblation and Sacrifice to God, for a sweet-smelling Sa∣v••ur. Sacrifice and Oblation (Minchah) thou wouldest not; but a Body hast thou prepared me, &c. Above,* 1.80 when he said, Sacrifice and Oblation, and Burnt-Offerings for Sin, thou wouldest not, &c. Then said he, Lo, I come to do thy Will, O God, &c. by which Will we are sanctified through the Offering of Christ once for all. So that in the Oblation of Christ's Body, this Legal Service was accomplished and ended.

2. It figured (saith he) the Persons of Christians, who through him are cleansed and sanctified, to be pure Oblations unto God.

3. It figured (saith he the Fruits of Grace and good Works, that Christians are to perform both towards God and Men. (1.) Towards God: Let the lifting up of my Hands, saith David,* 1.81 be as the Evening Minchah (or Oblation) So when God told the Jews, I will not accept a Minchah, (or Meat-Offering) at your Hands; he addeth, For from the rising of the Sun,* 1.82 even to the going down of the same, my Name shall be great among the Gentiles, and in every Place Incense shall be off••red unto my Name, and a pure Meat-Offering: Which is fulfilled, when Men pray every where, lifting up holy Hands, &c. (2.) Towards Men; see Heb. 13.16. Phil. 4.18.

4. All the Meat Offerings were of Wheaten Flower, except the Jealousy-Offering, and the waved Sheaf, yea, and ought to be of fine Flower; signifying the Purity and Perfecti∣on of Christ, as also that we should offer our best Things to the Lord.

* 1.835. Oil and Incense was put thereon: The Oil (saith he) signified the Graces and Comforts of the Holy-Ghost; and the Incense or Frankincense shewed how acceptable Saints and their Services are unto the Lord.

6. It must be brought to the Priest, and he shall bring it to the Altar; shadowing, that 'tis by Christ, and his Oblation, that we and our Works and Duties are accepted of God.

7. That which was burnt thereof was a Memorial, and sweet Savour before the Lord; signifying, that the Death of Christ, and his Merits, should be an eternal Memorial before his Father, to be merciful unto us.

8. It must be without Leaven, to shew, that Christ was without Sin, and that we must worship God in Sincerity,* 1.84 without Malic•• in our Hearts, and without Hypocrisy.

9. All Meat-Offerings were to be seasoned with Salt, signifying thereby, that as Salt sea∣soneth, and ke••peth from Corruption; so Christ seasoneth us, and all our Services, and makes them acceptable to God; and that his Grace preserveth us from spiritual Corruption.

10. The Priest and his Sons shall eat (saith the Lord) of the Meat-Offering in the holy Place, without Leaven. Thus, saith Ainsworth, the Meat-Offering signified the Maintenance and Livelihood of God's Ministers. This is to be understood of the Meat-Offering alone; but the Meat and Drink-Offerings added to other Sacrifices, were not to be eaten, but burnt, and poured all upon the Altar, &c. before the Lord; which figured forth (saith he) the Graces and good Works whereby we honour Christ, and relieve his poor Saints; as also our Communion with Christ and his People in his House, and blessed Participation of his Death.

11. It must have no Honey in it; tho Honey be sweet, and contrary to the Nature of sour Leaven, yet being much eaten, it breedeth Loathsomness, and is not good, but turneth to Choler, &c. Both these were forbidden in this Sacrifice, viz. both Leaven and Honey; to signify the Perfection of Christ, and the excellent State of Believers in him, as they are sincere, and without guile, before the Throne of God and the Lamb. Besides, it may sig∣nify, that there is enough in Christ alone, without the Sweets of carnal Delights, to satis∣fy a gracious Heart.

The Peace-Offering, and what it was a Type of, Levit. 3.

IN many things this Offering was alike with the Rites of the Burnt, or Sin-Offering, and much of the same Signification; and therefore we shall only speak to it wherein it dif∣fered from them.

His Oblation, or his Korban, which the Greeks translate Gift; and so Korban is by the Evangelist expounded, Mark 7.11. Peace-Offering, or Pay-Offering: So Ainsworth, (Hebr.) a Sacrifice of Payments, or of Pacification, &c. whereby Men paid unto God Confession and Thanks for their Peace and Prosperity: Thy Vows are upon me, O God,* 1.85 I will pay Con∣fessions unto thee. These Sacrifices were of sundry sorts, either for Confession or Thanks∣givings, Levit. 7.11, 12.

1. The Peace-Offering was to be eaten the same day, which might signify how it beho∣veth us to hasten, and not delay to come to Christ, and keep God's Commandments; or,* 1.86 as Ainsworth hath it, with speed, whilst it is called to day, to be Partakers of Christ, eating his Flesh by Faith▪ and every day to be thankful to God for all his Mercies: If any of the Peace-Offering be eaten at all on the third Day, it shall not (saith the Lord) be accepted, neither shall it be imputed to him that offereth it; it shall be an Abomination, and the Soul that eateth it, shall bear his Iniquity. Which may shew us what a dangerous thing it is to defer or put off a hearty closing in with Christ to an after-Time, &c. On the third Day, what remained was to be burnt, which Ainsworth saith, chiefly signified Ch••ist's rising from the Dead on the third Day, to abolish all Legal Offerings.

2. The Peace-Offerings were to be eaten with Cakes of leavened Bread, and yet with Bread unleavened: The Bread brought with the Sacrifice of Confession, as you have it in Maim. Treatise of Offering, was thus prepared: He took twenty Tenths (or Bottles) of fine Flower, and made of them ten Bottles leavened, and ten unleavened; the ten that were leavened, he made of them ten Cakes; and the ten that were unleavened, he made of them thirty Cakes, equally of every sort, viz, ten Cakes baked in the Oven, ten Cakes hastily fried, &c. And the Priest took one of all four Cakes, one of every sort, &c. Leaven, as it figured Corruption of Nature, Hypocrisy, or Malice, as 'tis noted by Ainsworth, was usually forbidden in all Sacrifices; but yet Leaven in the Sacrifice of Thanksgiving or Con∣fession was accepted, which might hold forth God's gracious acceptance of us in Christ, be∣ing sincere, (signified by the unleavened Cakes) notwithstanding our manyfold C••rrupti∣ons and Infirmities, figured by the leavened Cakes. Or, as that learned Author notes, to signify how careful we should be to prepare our selves, Leaven being used sometimes in a good sence, denoting Grace;* 1.87 and also to teach us to temper our Joys with Sorrow and Affliction•• in this Life; as the Prophet's Heart (saith he) was leavened. Psal. 73.21.

2. If any unclean Person (saith the Lord) eat of the Flesh of the Peace-Offering he shall be cut off from his People;* 1.88 signifying the fearful Destruction and Punishment that attends all carnal Professors, who dare adventure to rely upon, or partake of Christ,* 1.89 and yet lead an unclean and wicked Life.

4. The Offerer shall bring the Sacrifice with his own hand: teaching us, that every one is to have a particular Faith in God for himself, in order to his being accepted in Jesus Christ, and to be himself truly thankful unto God.

5. The Heave-Offering was so called, because it was separated from the rest, and heaved up towards Heaven, and after given to the Lord; signifying all our Acknowledgments,* 1.90 that all good things come down from God; and to shew that all our Ways should tend Heaven∣wards, according to that of the Prophet, They shall dwell on high; and of Paul,* 1.91 Our Con∣versation is in Heaven, &c. Others understand, it signified Christ's being lifted up upon the Cross.

The Solemn Yearly Sacrifice of the Bullock and He-Goat, a Type of Christ, Levit. 16.

OF the two He-Goats it was by Lot, that the one was taken, and the other escaped, &c. The Manner (saith Ainsworth) was thus: They had two Lots, the one had writ∣ten upon it, [For Jehovah]; and on the other, [For a Scape-Goat]. Now God by these Lots shewed which of the two he would have die: figuring clearly unto them, how that Jesus Christ, the lively Anti-type of them was to die by God's Decree, or according to the determinate Counsel of his own Will,* 1.92 that we might escape eternal Damnation thereby.

II. He on whom the Lot fell, was made a Sin-Offering for the People; to signify, that Christ should by God's Decree become an Offering or Sacrifice for our Sins.

III. The Blood of the He-Goat, as also the Blood of the Bullock, was brought into the Vail, and was sprinkled upon the Mercy-Seat, on the East Side, which was towards the People: So are the Merits of the Blood of Jesus brought within the Holiest of all, viz. Heaven it self,* 1.93 before the Throne of Mercy, pleading for us.

* 1.94IV. The Priest was to make an Atonement for the Holy-Place, because of the Uncleanness of the Children of Israel, And so he shall do (saith the Text) for the Tabernacle of the Congregati∣on, &c. This shewed the horrible Nature of Sin: For tho the People never came into the Holy-P••ace, much less into the Most Holy Place; yet such was the Power of their Iniquities, that the holy Altar, Ark, and Sanctuary it self was defiled in the Sight of God, and could not be cleansed without Blood: So our Sins do defile God's Church, and his most holy Ordinances therein performed, so that neither we, nor any of our best Services, can meet with acceptance, but by the means of Christ's Blood and Merits.

V. No Man was to be in the Tabernacle, when the High-Priest went in to make Atone∣ment, only the High-Priest himself, &c. plainly signifying, that Jesus Christ, our High-Priest, hath no Partner with him in working our Salvation: He his own self bare our Sins in his Body on the Tree,* 1.95 &c.

VI. The Altar of Incense was sprinkled with the Blood of the kill'd Goat, shadowing, that Christ, through the shedding of his own Blood, should be consecrated our Intercessor, and by the Means and Merits thereof our Prayers should be accepted.

* 1.96VII. The High-Priest was to cast off his glorious Garments, when he made this Atone∣ment;* 1.97 signifying, that Christ should be abased, and lay aside (as it were) his glorious Robes, or va••l his Deity, and appear in the Form of a Servant, that so he might finish the Work of our Redemption.

VIII. The Day of Atonement shall (saith the Text) be a Sabbath for ever; shadowing thereby, that through the Atonement and Expiation of Christ, he hath obtained ever∣lasting Rest for us; and that in his Death all typical Sacrifices should end.

IX. Once only in a Year this Atonement was made; to shew, that not often, but once for ever, without repetition, Christ should make a perfect Atonement for us by his own Blood,* 1.98 and thereby enter into the highest Heavens, to appear in the presence of God for us.

The Scape-Goat a Type of Christ, Levit. 10.20, &c.

THe Scape-Goat, called in Hebrew, Azazel, that is, the Goat gone away, &c. was so called, because he escaped alive; representing Christ Jesus alive in his Divine Nature, tho put to death in his Humane Nature, or alive, after he rose again from the Dead.

II. He was presented alive, that by him Reconciliation might be made, and this after the other Goat was sacrificed; signifying, acccording to the Learned, two Things: (1.) The Resurrection of Christ. (2.) Our rising with him, from the Death of Sin, to a Life of Grace, by the operation of the Spirit, &c.

III. Aaron shall put or lay both his Hands upon the Head of the live-Goat, and confess over him all the Iniquities of the Children of Israel,* 1.99 &c. and he shall bear them, &c. Figuring thereby, how Christ should bear all our Sins, viz. the Punishment due to them: The Lord hath laid on him the Iniquities of us all.* 1.100

IV. And so the He-Goat was sent into the Wilderness, or Land not inhabited, which the Greek calleth Abaton, wayless, or inaccessible; figuring the utter abolishing of our

Sins by Jesus Christ, both from the Face of God, that so they may not appear before him against us, to condemn us, or be imputed or charged upon us, nor have any Dominion or Power over us.

They were to confess upon the Head of the Goat all their Iniquities; signifying, if we would have our Sins c••rried away, and for ever to be forgot, we must confess them, &c. By this (saith Ainsworth) it appeareth, that as the killed Goat figured Christ killed (or put to death) for our Sins; so this living Goat figured him also, who bore our Griefs,* 1.101 and carried our Sor∣rows, &c. And because Christ was not only to die for our Offences, but also to rise again for our Justification; and because these two Things could not fitly be shadowed by one Beast, which the Priest having killed, could not make alive again: therefore God appointed two, that in the slain Beast Christ's Death, and in the live Beast his Life and Victory might be shadowed. See the like Mystery in the two Birds, for the cleansing the Leper.

The Sacrifice of the Red Heifer, Numb. 19. a Type of Christ.

THe Colour of this Beast was red. As other Sacrifices of Beasts prefigured Christ; so this (saith Ainsworth) in special figured him. Red signified his human Nature, and Participation of our Afflictions, and the Bloodiness of his Agony, and grievous Passion.

II. She must be without blemish, and upon whom never Yoak came: This signified the perfect Holiness of Christ, who never bore the Yoak of Sinfulness, nor was subject to the Laws or Precep••s of Man.

III. The Heifer was burned without the Host, and her Blood sprinkled seven times be∣fore the Tabernacle of the Congregation, which signified Christ's Suffering without the Gates of Jerusalem.* 1.102

Circumcision, what it was a Type of.

CIrcumcision was the cutting off the Foreskin of the Flesh; signifying the cutting off the Lusts of the Heart and Life, or parting with the Corruption of Nature,* 1.103 which rebells against the Spirit.

II. Circumcision puts the Body to pain:* 1.104 So those who come under the Circumcision of the Heart, are sensible of much spiritual Pain upon the account of Sin.

III. As that Part cut off was never set to the Body again, but was taken quite away: So in this spiritual Circumcision, Sin must not be parted with for a time only, but must be cast off for ever.

IV. The Circumcised Person was admitted into the Church and Family of God: So he that is spiritually circumcised becomes a fit Person for Baptism, and so to be admitted into the Church of God.

V. Such who were not circumcised, were not to be admitted to the Privileges of the Church, and outward Worship of God: So the Uncircumcised in Heart and Life ought not to be admitted unto the spiritual Privileges of the Gospel, and Communion of the Saints.

VI. The uncircumcised Person was looked upon by God's People as an hateful Person; see with what contempt David beheld Goliah upon this account,* 1.105 This uncircumcised Phi∣listine, &c. So those who are not circumcised in Heart, are hateful to God.

VII. Circumcision was a Sign of the Righteousness of Faith: So the spiritual Circum∣cision of the Heart, i. e. putting away the Body of Sin, &c. is a Sign of the Truth of Grace, and of an Interest in the Righteousness of Christ Jesus.

The Rock which was smitten, out of which came Water, Exod. 17. was a Type of Christ.

1 Cor. 10.4. And that Rock was Christ, (viz. a Figure of him.)

IT was a Rock which in appearance is dry and barren, and a very unlikely thing to afford Water: So Christ in his outward State, in the Days of his Flesh, seemed very unlikely to carnal Eyes, to afford such spiritual Waters of Grace and Salvation.

II. It seemed wonderful, that it should send forth Water in such abundance: So Jesus Christ, to the Wonder of Men and Angels, sends forth the Water of Life in abundance to all those that believe on him.

III. That Rock sent forth its Water to the People of Israel, when they were ready to perish for Thirst, there being no way to relieve them: So Christ refreshes the Souls of poor Sinners that come unto him, when they can find no Help, Comfort, or Refreshment any where else,* 1.106 but without him must perish eternally. If ye believe not that I am he, ye shall die in your Sins.

IV. The Rock was smitten, before it yielded Water: So Jesus Christ was smitten of God, and crucified, that his precious Blood might be poured forth, to consummate the Redemption of our Souls.

V. The Rock was smitten for a rebellious People, who murmured against God, and who deserved no such Grace and Favour from him: So Christ was slain for us, who were Re∣bels and Enemies to him by evil Works, who deserved nothing but his eternal Wrath and Displeasure.

* 1.107VI. The Water out of that Rock followed the Children of Israel, through the Wilderness, over all Hills and Vallies, unto Canaan; all the Dryness of that dry and barren Desert could not dry it up: So the Waters of Life streaming from Christ, that sacred Rock, follow the true Israel of God, quite through the Wilderness of this World, until they come to the heavenly Canaan; yea, all the Persecutions and Temptations in the World, whatsoever, can∣not dry it up.

The Pillar of Cloud and Fire, Exod. 14. a Type of Christ.

* 1.108THe Pillar of Fire was a certain Guide to the Israelites, whilst they pass from Egypt to Canaan: So Jesus Christ is our true Guide by his Word and Spirit, till we come to the heavenly Canaan, or Land of Immortality.

II. It was a Guide to them by Night, that they might not lose their Way: So Christ is our Guide, in the dark Night of Trouble, Temptation, and Desertion.

III. The Pillar of Fire was not only a Guide to them, but it also afforded them much Light, which made their Journey comfortable to them; Persons may have a sure Guide in a Night, and yet be in Darkness, or have but little or no Light: So Jesus Christ is not only a Guide to his People in their passing through the Night of Mortality, but also a Light; a Light to them that sit in Darkness, as well as a Guide for their Feet into the Way of Peace;* 1.109 he is upon this account the Comfort and Joy of God's Israel.

IV. The Pillar of Fire was Darkness to the Egyptians, tho it gave Light to Israel: So is Christ's Salvation, Joy, and Comfort to the Godly, but a Stumbling-block, and Stone of Offence unto the Wicked.

* 1.110V. The Pillar of Fire did not afford the Israelites Light only, but Heat also, (as a wor∣thy Writer observes) by which means they were kept from the piercing Cold of the Night: So Jesus Christ, the Anti-type of this Fiery Pillar, affords us much spiritual Heat, by his Word and Spirit, which are compared to Fire; by which means we are kept from the cold and lukewarm Temper or Frame of Heart, which God's Soul hateth, and thereby preser∣ved fervent in Spirit, burning in Love and Divine Zeal to God, his Saints, and to Holiness.

* 1.111VI. This Pillar, in going behind, between the Camp of Israel and the Egyptians, was a blessed Defence and Protection unto them: So Jesus Christ is the Defence and Safeguard of his People.

VII. The Pillar of Fire, if the Enemy had strove with it, or made resistance against it, would have burned and consumed them together: So all that rebell against Christ, or re∣sist him, shall be devoured: Who would set Briars and Thorns against me in Battel?* 1.112 I would go through them, I would burn them together.

The Pillar of Cloud.

THe Pillar of Cloud was a great Refreshment to the Children of Israel by Day, during their long Journey in the Wilderness, (the Sun in those Countries shining sometimes very hot) which might (had it not been for this Cloudy Pillar) have been very destructive or grievous to them, during so many Years Travels: So Jesus Christ, as Mediator, is as a Cloud or Screen between the hot Beams of God's Wrath, and poor Believers. 'Tis he who keeps us from being consumed by the Wrath of him,* 1.113 who is to the Wicked a Consu∣ming Fire.

II. It was a Fire and a Cloud, yet both but one Pillar: So Christ is God and Man, and yet but one Person; and the same Christ, who is a Saviour to the truly Penitent, will de∣stroy all ungodly and impenitent Ones.

The Passeover a Type of Christ.

1 Cor. 5.7. Christ our Passeover is sacrificed for us.

THe Passeover, or Paschal Lamb, was a most lively Figure or Type of Christ; nay, as a worthy Divine observes, this one Legal Sacrament preached (not obscurely) to the ancient Jews the whole Doctrine of the Gospel. This will appear in five Things: (1.) In the Choice of the Sacrifice. (2.) In the preparing of it. (3.) In the Effusion of the Blood, and Actions about it. (4.) In the Eating, and the Conditions therein. (5.) In the Fruits and Use.* 1.114

Parallels.

I. In the Choice of the Sacrifice, the Lord appointed it to be a Lamb; notably signi∣fying Jesus Christ, whom the Baptist called, the Lamb of God, taking away the Sins of the World.

II. It was to be a Lamb without blemish; signifying the most absolute Perfection of Jesus Christ.

III. The Paschal Lamb was to be taken out of the Fold; signifying, that Christ should be taken from amongst Men, or, from among his Brethren, Deut. 17.15. one of the Seed of Abraham according to the Flesh.

IV. The Lamb was to be a Year old, and also it must be slain; signifying, that Christ in his full vigour and strength should be put to death.

V. The Lamb was to be roasted with Fire; which might signify the Manner of Christ's Death: He was crucified and pierced; he endured the Fire of Afflictions, and the Fire of God's Wrath, that was due to us for our Sins.

VI. The Lamb was roasted whole; to signify, saith Dr. Taylor, that Christ bore the whole Wrath of God, both in Soul and Body. Not a Bone of the Lamb was to be bro∣ken; to shew, that not one Bone of Christ should be broken. John 19.36.

VII. The Blood of the Lamb was to be saved in a Bason; it must not be shed upon the Ground, nor trodden under foot; signifying the Preciousness of Christ's Blood, and that great Esteem God the Father, and all true Christians have of it.

VIII. The Blood of the Lamb must be sprinkled upon the Lintel, and Sides of the Doors of the Israelites; which held forth, that the Blood of Christ must be applied by Faith; for our Justification stands not only in the shedding of Christ's Blood, but also in the sprinkling of it upon our Consciences.

IX. It must be sprinkled upon the Posts and Doors, so as the Israelits could neither go out of Doors, nor come in, but they must see on all sides the Blood of the Lamb; signify∣ing, that they and we should, both at home and abroad, going forth, and coming in, and on all occasions, have the Passion of Jesus Christ before our Eyes, in holy Meditation and Con∣templation.

X. It was not enough for the Jews to have the Lamb slain, and the Blood shed within the House, but the Blood must be sprinkled without Doors; signifying (as some observe) If Christ's Blood, (i. e. the Merits of it,) be received into our Hearts for Justification, the sprinkling of it will appear, and be seen outwardly in a holy Life, and real Sanctification.

* 1.115XI. The Blood of the Lamb was to be sprinkled with a Bunch of Hyssop dipp'd in it, which might signify, that such who would be sprinkled with Christ's Blood must obtain true Faith; for Hyssop bears a Resemblance to Faith in threee things: (1.) It is a ground, low, and weak Herb: Faith in it self, and as it is in Believers, is weak, and teacheth Humility. (2.) It will grow on a Rock or Wall: So Faith roots it self in Christ, that true spiritual Rock. (3.) Hyssop hath a cleansing and healing quality: So Faith purifies the Heart and Life of a Sinner, and heals all the Sores of a wounded Conscience.

XII. They were to eat the Flesh of the Lamb; to signify, that we must spiritually feed upon Jesus Christ, viz. believe on him, which is called an eating of his Flesh, and drinking of his Blood.

XIII. Every particular Lamb was to be eaten in one House; signifying the Unity of the Church of God, or the spiritual Conjunction and Agreement of all the Faithful, in one Bread, and one Body.* 1.116

XIV. Only Israelites, and not Strangers, were to eat of it; to shew, that none but the true Seed, viz. Believers, have Right to Christ, and the blessed Rites of his House.

XV. They were to eat it with bitter Herbs; to signify, that Repentance and godly Sor∣row for Sin, ought to be in those who come to receive and partake of Jesus Christ, and that they should remember with Grief of Soul what their Sins brought upon their Saviour, and what the filthy and bitter Nature of Sin is.

XVI. They were to eat it with unleavened Bread; to signify that those who come to the true Passeover, should keep that Feast with the unleavened Bread of Sincerity and Truth, hating false Doctrine, Hypocrisy, and every evil Work.

XVII. They must eat it in remembrance of their Deliverance out of Egypt: So those who come to the true Passeover, ought to remember how God hath by Christ's Blood deli∣vered them from Wrath and Hell.

XVIII. They were to eat it with their Loins girt, and their Staves in their hands, and their Shoes on their Feet; to shew, that we who feed upon our Passeover, should have the Girdle of Truth, and our Feet shod with the Preparation of the Gospel of Peace, and that we are but Strangers and Pilgrims here.

XIX. They were not to eat the Paschal Lamb, until they had purged all Leaven out of their Houses; which shews what Care every Christian should take, to purge out the Leaven of Malice and Wickedness out of their Hearts. The Jews were to search for Lea∣ven, and not suffer a Crum or small Morsel to remain in their Houses: So careful should all those be to purge out every Sin, and let no Iniquity remain in them, who come to the Lord's Table.

WHEREIN the Brazen Serpent was a Type of Christ, as also the Manna, and di∣vers others Types, we have shewed in the First Volume: And the Parallels of the First and Second Temple, we have insisted upon under the Head of Metaphors concerning the Church of God, to which we refer you.

And finding to what a Bigness this Second Volume is swollen, I must be forced to break off, and leave these my poor Labours to the Blessing of God, praying they may prove to the Advantage of his despised and afflicted Church; desiring, what Profit any Christians may receive here-from, they would not forget to give the Honour to God, who only deserves it: to whom be Glory in the Church, by Christ Jesus, throughout all Ages, World without End. Amen.

FINIS.

Notes

• * 1.1

  Rom. 5.12, 14.
• * 1.2

  Verse 19.
• * 1.3

  Isa. 9.6.
• * 1.4

  Heb 7.3.
• * 1.5

  Isa. 53.
• * 1.6

  Guild. Heb. 9.13.
• * 1.7

  Gal. 4.
• * 1.8

  Rom. 4.13.
• * 1.9

  Gen. 18.12.
• * 1.10

  Luke 1.34.
• * 1.11

  Rev. 19.7. 1 Thess. 4.
• * 1.12

  Heb. 5.7.
• * 1.13

  Gen. 28.19.
• * 1.14

  Gen. 37.3••
• * 1.15

  Gen. 49.22.
• * 1.16

  Gen. 41.43. Phil. 2.10. Gen. 41.55. Acts 3.22, 23.
• * 1.17

  Mat. 3.
• * 1.18

  Mat. 11.28, 29.
• * 1.19

  Heb. 3.5.
• * 1.20

  Dr. Taylor.
• * 1.21

  Isa. 11.1.
• * 1.22

  Ezek 34.24. Jer. 30.9. Hos. 3.5.
• * 1.23

  Acts 4 11.
• * 1.24

  C••l. 2.3.
• * 1.25

  John 8.
• * 1.26

  1 King. 3.13.
• * 1.27

  Mat. 16.
• * 1.28

  John 17.
• * 1.29

  Exod. 4 30.
• * 1.30

  Lev. 9.22. Acts. 4.26.
• * 1.31

  Heb. 5 1.
• * 1.32

  Hos. 4.6.
• * 1.33

  Heb. 1.8.
• * 1.34

  Ezek 44.17.
• * 1.35

  Heb. 1.1, 2.
• * 1.36

  Exod. 28.31.
• * 1.37

  Joh. 10.18.
• * 1.38

  Lev. 7.4.
• * 1.39

  Lev. 1.6.
• * 1.40

  Mal. 2.7.
• * 1.41

  Psal. 45.2.
• * 1.42

  Luk. 24.50.
• * 1.43

  Lev. 24.2, 3.
• * 1.44

  Exod. 25.30.
• * 1.45

  Exod. 30.10. Lev. 16.2.
• * 1.46

  Heb. 10.12, 19
• * 1.47

  Exod. 35. Psal. 45.
• * 1.48

  Exod. 25.40.
• * 1.49

  Joh. 10.7.
• * 1.50

  Heb. 7.26.
• * 1.51

  Joh. 1.51.
• * 1.52

  Heb. 10.20.
• * 1.53

  1 Joh. 2.2.
• * 1.54

  Rom. 3.
• * 1.55

  1 Pet. 1.
• * 1.56

  Rev. 1.20.
• * 1.57

  Ezek. 43.16. Heb. 3.4.
• * 1.58

  Re••. 8.3, 4, 5.
• * 1.59

  Psal. 41.2. Psal. 51.
• * 1.60

  Rev. 8.3, 4, 5.
• * 1.61

  Mat. 21.22. 1 Joh. 5.14. Rom. 8.26.
• * 1.62

  Heb. 7.25.
• * 1.63

  Psal. 51.
• * 1.64

  Ainsworth.
• * 1.65

  Isa. 53.12.
• * 1.66

  2 Tim. 1.3. Rom. 1.1, 2. Heb. 7.14.
• * 1.67

  Psal. 50.
• * 1.68

  Mark 16.16.
• * 1.69

  Isa. 53.
• * 1.70

  Mark 16.15. M••t. 28.18, 19.
• * 1.71

  Isa. 53.12.
• * 1.72

  Joh. 14.
• * 1.73

  Luke 24.44.
• * 1.74

  Exod. 24.42.
• * 1.75

  Heb 9.29.
• * 1.76

  Heb. 9.1••.
• * 1.77

  Mark 16.15. Mat. 28.
• * 1.78

  Heb. 13.11, 12.
• * 1.79

  Eph. 5.2.
• * 1.80

  Heb. 10.5, 8, 9, 10.
• * 1.81

  Psal. 141.2.
• * 1.82

  Mal. 1.10, 11.
• * 1.83

  Eph. 5 2. Rom. 12.1.
• * 1.84

  2 Cor. 5.9.
• * 1.85

  Psal. 56.13.
• * 1.86

  Psal. 119.60. Heb. 3.12, 13.
• * 1.87

  See Ainsworth on Levit 7.13.
• * 1.88

  Levit. 7.20.
• * 1.89

  1 Cor. 11.
• * 1.90

  Ainsworth.
• * 1.91

  Isa. 33. Phil. 3. Guild.
• * 1.92

  Acts 4.
• * 1.93

  Heb. 9.23.
• * 1.94

  Levit. 16.16.
• * 1.95

  1 Pet. 2.24.
• * 1.96

  Heb. 8.6.
• * 1.97

  Verse 4. Phil. 2.
• * 1.98

  Heb. 9.24.
• * 1.99

  Levit. 16.21.
• * 1.100

  Isa. 53.
• * 1.101

  Isa. 53.4, 5, 6.
• * 1.102

  Heb. 13.11, 12.
• * 1.103

  Col. 2.11.
• * 1.104

  Gen. 43.25.
• * 1.105

  1 Sam. 17.
• * 1.106

  John 8.24.
• * 1.107

  Dr. Th••. Taylor.
• * 1.108

  Numb. 9.15, 16, 17.
• * 1.109

  Exod. 14.20.
• * 1.110

  J. K.
• * 1.111

  Exod. 14.20.
• * 1.112

  Isa. 27.4.
• * 1.113

  Heb. 12. ult.
• * 1.114

  Eph. 3.21.
• * 1.115

  Verse 22.
• * 1.116

  1 Cor. 10.17.