01.01.02.08. CHAPTER VIII. PHILOLOGIA SACRA; ...

CHAPTER VIII. PHILOLOGIA SACRA; OR A TREATISE OF THE TYPES AND PARABLES OF THE OLD AND NEW TESTAMENT. WITH THE EXPOSITIONS OF THE LEARNED, UPON SUCH AS ARE OBSCURE, &c. In treating of a type, we are to remark, 1. Its definition, and that (1.) With respect to name. (2.) With respect to the thing itself. 2. Its division. 3. Its canons, or rules: of which in order.

ARTICLE 1. Of the Definition of a Type. IN the definition, (1.) We are to respect its etymology. (2.) Its Homonymy, or various acceptations. The Greek word tupov, typos, which generally is used in this affair, is derived of tuptw, which signifies to beat or strike, and is formed of its mean (præter-tense) has various significations. As,

1. In a general signification tupov, a type, is called the print or mark, which is made by beating, as John 20:25. What we call, the print of the nails, is in Greek, tupov hlwn, the type of the nails; that is, the impression or holes left by the nails beaten or driven through his hands.

2. More particularly, it denotes an example or exemplar, which in certain actions we imitate, this goes before, and is to be imitated; see Php 3:17; 1 Thessalonians 1:7; 2 Thessalonians 3:9; 1 Timothy 4:12; Titus 2:7; 1 Peter 5:3; 1 Peter 2:21; Acts 23:25; Romans 6:17. What we translate form of doctrine, in the Greek, is tupov didaxhv, that type of doctrine; that is, in which God has prescribed the rule, form, and example of obedience, and life to us, viz. to believe the gospel, and live accordingly, Php 1:27.

3. In another signification tupov a type, is called a[1] description not very exact, viz., that which is made summarily, briefly, and less completely.

[1] Arist. Eth. 1. c. 3, and l. 2, c. 7.

4. It has also another signification with physicians, who call that form and order observed or noted in the increase or abatement of diseases; tupov, a type, denoting the symptoms of the disease, and what it is: hence Galen wrote a book entitled, peri twn tupwn, of types. As to other senses wherein lawyers and politicians take it, consult Stephanus in Thesaur. Graecae Linguae, Tom. 3. Col. 1691.

5. But to approach nearer to our scope and business, tupov, a type, denotes a figure, image, effigy, or representation of any thing, and that either painted, feigned, or engraven or expressed by any other way of imitation, Acts 7:43. So Isocrates in Evag. Encom. calls tupouv, the images of bodies, (twn swmatwn eikonav.)

6. Divines understand nothing else by types, but the images or figures of things present or to come; especially the actions and histories of the Old Testament, respecting such as prefigured Christ our Saviour in his actions, life, passion, death, and the glory that followed. In which sense some judge this appellation to be eggrafon, written or inscribed, and refer Romans 5:14, to it, where Adam the first man, is called tupov tou mellontov, figura futuri, "The figure of him that was to come," viz., "the last Adam," 1 Corinthians 15:45; 1 Corinthians 10:6, tauta tupoi hmwn egenhqhsan, "Now these things were our types;" and 1 Corinthians 10:11, tauta panta tupoi suneBainon ekeinoiv, "Now all these things happened to them for types." These two texts we translate examples, or ensamples. But in the former place, Romans 5:14, a type seems not properly to denote what we here intend, for there is a certain comparison made between Adam and Christ, which carries rather a disparity than a similitude in it. The protasis, or proposition, is in Romans 5:12. As Adam conveyed death together with sin to all that were born of him, (ut Adamus omnibus ex se natis cum peccato mortem communicat.) The apodosis, reddition, or return, is not expressly set down, but insinuated in the foregoing words, as if he had said, so Christ conveys or communicates life to all those that by faith are given to, and implanted in him. A Type therefore in the said place denotes a similitude generically, and relates to the fifth particular. In the latter example tupov, a type, signifies an example, shadow, or umbrage of things to come, as the words annexed make out, yet not properly relating to the types in hand. To this some refer Hebrews 8:5; Acts 7:44, where tupov, a type, is taken for the pattern and image shown to Moses in the mount, Exodus 25:40; in the Hebrew it is called XXXX, an exemplar, pattern, figure, or form, denoting that the structure of that Levitical tabernacle, was a type or prefiguration of the truth which was to be expected under the gospel dispensation: so Gregory Nazainzen says,[2] "That the Levitical law was a shadow of things to come, as the apostle declared, and as God commanded Moses to do all things, Kata ton tupon, according to the example showed him in the mount, viz. of things obvious to sense, which afterwards were to be discovered by faith. Piscator says, that by tupov, a type, Hebrews 8:5, the arxetupov, or archetype, is to be understood; that is, the principal or primitive exemplar or pattern of those heavenly and spiritual things, which were prefigured by the tabernacle, and the ceremonies relating to it, as antitypes, viz. the death of Christ upon the altar of the cross, and his entrance into the heavenly sanctuary, which things were spiritually revealed to Moses."

[2] Orat 42. eis to agion pasxa, p: 683. But we may be satisfied that by type, or example, in the aforesaid place, we are to understand the disposition and form of the future building of God’s house under the evangelical dispensation, and so it belongs to the fifth signification, according to the signification of the Hebrew word XXXX, Banah cedificavit, he hath built.

II. Synonymous terms, 1. The word typos used by the seventy, answers to XXXX Exodus 26:37, and XXXX, Amos 5:26; but neither of these concern us in this place. Yet we may refer to this that general appellation, XXXX, Mashal, which denotes a similitude, or the comparison of one thing to another: also a parable, proverb, axiom, dark or figurative speech: see Ezekiel 24:3. In the Arabic tongue we meet with the word XXXX, Schibh, which denotes a similitude, type, or parable, from XXXX, he was like, &c. 2. From Greek writers, as well canonical, as ecclesiastical, may mention some synonymous appellations; as from the New Testament, we find that the types of things to come are called. (1.) Skia, a shadow of things to come, Hebrews 8:5; skia twn epouraniwn "a shadow of heavenly things; and Hebrews 10:1, skia twn mellotwn, agaqwn, "the shadow of good things to come;" because Christ, with his blessings and works performed for the salvation of mankind, was proposed to the godly in an obscure way, or a shadowy description of his lineaments in the Old Testament. Hence some think that (Romans 13:12,) the Old Testament is represented by night, or darkness, and the New Testament by day, or face to face. (2.) gpodeigma, an example, or pattern; the priests of the Old Testament are called latrenontev, upodeigmati epouraniwn, to serve to those things, Hebrews 8:5, that is, to be exercised in those parts of divine worship, which were types and figures of things to be expected in the New; here there may be an ellipsis of the preposition ev, and so the sense is, that their priesthood or ministry expired en upodeigmati, in the exemplar or shadow of heavenly things, because by their priesthood, the celestial and spiritual priesthood of Christ was prefigured as in types; the like appellation we have, Hebrews 9:23.

3. Shmeion, a sign, Matthew 12:39, where Christ applies the three days’ stay of Jonas in the whale’s belly, as a type of himself, shmeion tou Iwna tou profhtou, "the sign of the prophet Jonas." Here Christ accommodates his speech to the words of the Scribes and Pharisees, who asked a sign of him; otherwise a sign and a type differ in signification, the one being of a larger, the other of a narrower signification: every type is a sign, but every sign is not a type: every sign may represent the thing signified although unlike; but the condition of a type is, that it must bear a parity, proportion, or likeness to the thing typified.

4. ParaBolh, a parable, Hebrews 9:9, which term -in the Hebrew books of the Old Testament, frequently answers the Word XXXX, but is put in this place for such typical or prefigurative things, and actions, as are related in the Old Testament. So Hebrews 11:19, the phrase of "Abraham’s receiving his son in a figure," which son was by him adjudged as good as dead, en paraBolh, in a parable or similitude, is well expounded, that he was a type or similitude of Christ. In ecclesiastical writers we meet with the same appellations, of such as are very near, only we are to take notice, (1.) That they confound the allegory with the type frequently: so Augustine, Tom. 1, oper. lib. de vera Relig. cap. 56, says, an allegory, under which term undoubtedly he comprehended types, is fourfold, viz., respecting history, fact, preaching, and sacraments. (2.) Gregory Nazianzen puts the antitype for the type, Orat. 42, eiv to agion wasxa, Pag. 692, his words are, o de kalxouv, ofiv krematai menkata twn daknontwn ofewn ouk wv tupov de tou uper hmwn, paqontov all’ wv antitupov; that is, yet really the brazen serpent was not hanged up to prevent the biting of serpents, nor yet as a type of Christ, who suffered for us, but as an antitype. (3.) In the Latin tongue the words Exemplar, Figura, Præfiguratio, are much used, that is, a pattern, figure, or representing a thing to come. But the word type was most usual to denote privileges to come, by the donation of parents to such as were denizens of the city of Rome, when it was imperial. The correlative, or that which answers a type, is the antitype, that is, the thing represented by the type, or that which answers to it; as 1 Peter 3:20, where when the history of eight souls saved by water, (in the deluge, Genesis 6:17-18,) is mentioned, the apostle subjoins, 1 Peter 3:21, w antitupon nun kai hmav swzoi Baptisma, i.e. "to which the antitype, baptism, doth now also save us," so the Greek; by which the apostle denotes, that baptism, which is a medium, or means of salvation in the Gospel dispensation, is the antitype, or answers to the type, of that great preservation of those few faithful persons that were saved in that universal deluge, commonly called Noah’s flood. This antitype, or thing prefigured, has other appellations in the New Testament, as first, Colossians 2:17, where it is called swma, a body, which is opposed to th skia a shadow, and signifies only the very thing or genuine essence, whose aposkiasma, obumbration, or shadow, or picture was prefigured in the time of the Old Testament; hence it is said. Colossians 2:9, "that in him, viz. Christ, dwelleth all the fulness of the Godhead, swmatikwv, bodily." In the time of the Old Testament God dwelt in the temple of Jerusalem, and upon the ark of the covenant, in the mercy-seat, but it was tupikwv, typically. But when the fulness of time was come, the whole fulness of the Deity dwelt bodily, truly, and in a most eminent manner personally in Christ’s human nature.

2. Consult Hebrews 10:1, where you will find a metaphor taken from painteis, who first with a charcoal are wont to draw a skiagrafia, that is, a rude adumberation or delineation of the thing they intended to paint, and afterwards perfect it with true and lively colours, till they make a fair picture. By the first of these, the apostle in this place, means the skiai, or shadows of the Old Testament; by the latter, the truth and compliment of the Old Testament types, which the apostle calls eikonav, images.

Hebrews 9:23, ta en toiv ouranoiv, "Things in the heavens," or, as the explication subjoined has it, "heavenly things," are called such things as are understood to typify the heavenly priesthood of Christ, and other things mentioned in the Old Testament: so Hebrews 9:24, they are called ta alhqina true, by which is hinted, that the images, prefigurations, or adumbrations of those good things, were but exhibited only in the Old Testament: see John 1:17, where it is said, "That grace and truth came by Jesus Christ;" in which place, grace is opposed to the curse of the law, and truth, to the ceremonies, shadows, and prefigured types thereof. The definition of the thing is thus: a typical sense is when things hidden, or unknown, whether present, or to come, especially when the transactions recorded in the Old Testament prefigure the transactions in the New, are expressed by external action, or prophetical vision. The division of types follows.

ARTICLE II. OF THE DIVISION OF TYPES.

HERE we shall wave the wranglings of critics, who spent many words to confute each other, and give the best account we can of the real division of types, which may be reduced to two sorts. (1.) prophetical types. (2.) historical types; of which in order.

ARTICLE III. OF PROPHETICAL TYPES, AND TYPICAL AND SYMBOLICAL ACTIONS.

PROPHETICAL types are such, whereby the prophets who were divinely inspired by external symbols figured or signified things present, or to come, in their speeches, or writings, either by way of warning, admonition, or prophecy. This must be considered, (1,) with respect to actions. (2.) visions.

1. Prophetical actions are typical, when some thing mystical and hidden is adumbrated or shadowed by those things which the prophets by divine command acted; as for instance, Isaiah 20:2, "The prophet goes out naked;" that is, without his prophetical garments, to prefigure the fatal destruction of the Egyptians and Ethiopians: Jeremiah 13:1, and the following verses, the prophet by divine command gets himself a linen girdle, puts it upon his loins, hides it in a rock by Euphrates, afterwards takes it from thence, but it is putrified, or marred, or rotten: by which type the blessings God gave the people, their ingratitude and wickedness, and the destruction that was to come upon them, are prefigured, as by the context appears. Jeremiah 16:2, Jeremiah 16:5, there is a command to abstain from matrimony, procreation of children, mourning feasts for the dead: by which type God denounces most woeful calamities which were to come upon his people for their sins: see Jeremiah 18:2-6, Jeremiah 18:11; Jeremiah 19:12-13; Jeremiah 27:2, and Jeremiah 51:63, Ezekiel 2:8, (&c.) The prophet eats the volume, book, or roll reached to him, to witness, the gift of prophecy divinely inspired into him, which afterwards he was strenuously to exercise against the rebellious people: see Ezekiel 4:2; Ezekiel 13:3, and Ezekiel 24:3, Ezekiel 24:16-22, where you have instances relating to this head, Hosea 1:2, and the following verses, gives the names of wife of whoredoms, and children of whoredoms, to a lawful wife, and lawfully begotten children; by which type he denotes and taxes the spiritual idolatry of the people of Israel; see Tarnovius Exercit. Bib., largely upon the place. The like symbolical action we read in chap, iii., to this we may also reduce the typical action of the prophet, which is described, 1 Kings 20:35. We may add likewise to these, that action of Christ, when he cursed the barren fig-tree, which presently withered. For that curse was not produced from any rash, or unseasonable malice, or a desire of revenge; but by it our Saviour would typically show, (1.) The destruction that was to come upon the people of Israel, considered as such obstinate persons, who by no admonitions, or threats, would suffer themselves to be amended or reformed: see the parable, Luke 13:6-7, (2.) The power of faith, whose analogy, or deep mystery, Christ himself expounds. To this head we may also refer the action of the prophet Agabus, in Acts 21:10-11, who took Paul’s girdle, and bound his own hands and feet, to imitate Paul’s captivity Jerusalem, &c.

ARTICLE IV. OF PROPHETICAL AND TYPICAL VISIONS.

These may be thus distinguished, viz., such as were shown to men sleeping, or waking: to men asleep, their dreams have been sent from heaven. In these there is a twofold difference, some are mere, or naked sights or views, which without figures, and the mystery of types, represent deep things, and future events, such was the dream of Joseph, Matthew 1:20, and Matthew 2:13; of the wise men, Matthew 2:12. But these concern not this head; some are oneira sumBolika, or such dreams, which are hidden or involved in figures and types; these dreams came sometimes to believers, sometimes to unbelievers. To the former class belongs;

First; the dream of the patriarch Jacob, Genesis 28:12-13, "And he dreamed; and behold, a ladder set upon the earth, and the top of it reached to heaven; and behold, the angels of God ascending and descending upon it. And behold, the Lord stood above it, and said, I am the Lord," &c. Certain interpreters, by reason of the antitype, refer this vision to the patriarch Jacob himself, making the ladder to signify the journey of Jacob; the ascending angels his keepers when he travelled, and the descending angels when he returned: they say, that God stood on the top of the ladder, since he is the moderator or governor of the whole affair, because by his providence Jacob is taken from his parents, led in his journey, entertained by his father-in law Laban, and led back again. This interpretation, they say, is made by God himself, Genesis 28:15; but Christ is a more sure interpreter, who, John 1:51, makes himself the Antitype of that vision; "Verily, verily I say unto you, hereafter ye shall see heaven opened, and the angels of God ascending and descending upon the Son of man:" that is, from day to day, ye shall more and more understand, that I am he who is prefigured in that vision of Jacob’s ladder. That vision holds forth,

1. The personal union of two natures in the Messiah, which prefigured by the ladder standing upon the earth, whose top reached heaven, denoting the union of the divine and human nature, by the symbol of the ladder touching heaven and earth.

2. The fruits, benefits, or blessings, tou logou, of the incarnate Word, or the Word made flesh, expressed by the ladder’s touching heaven; because through Christ, the ascension or entrance into heaven, is open to all believers, John 3:14-16, and by him only, Acts 4:12. As the patriarch saw but one ladder; so the going up and the coming down of the angel denotes, that they were no longer to be hurtful to mankind, but most friendly: see Luke 2:9, Luke 2:13. For they come down as ministering spirits for the help of the saints, Hebrews 1:14, and go up again, carrying their souls into Abraham’s bosom, Luke 16:22. Here is also a blessing annexed by the Lord, Genesis 28:14, "And all the families of the earth shall be blessed in thee;" that is, in thy seed. This is that blessing which comes upon us through Christ, Ephesians 1:3; Galatians 3:8-9.

3. Here is the principal end for which the land of Canaan was delivered into the possessions of the posterity of Abraham and Jacob, viz., that there may be a certain seat or habitation for that people, of whom the Messiah was to be expected.

Secondly; the double dream of the patriarch Joseph, Genesis 37:5, (&c.,) which was expounded by Joseph’s brethren, Genesis 37:8, and his father, Genesis 37:100, agreeble to the event of the thing, as Genesis 41:1-57, and the following chapters.

Thirdly; the dream of Daniel of the four beasts that came out of the sea, Daniel 7:3, (&c.,) which were types of the four monarchies of the world, viz., the Babylonian, Persian, Grecian, and Roman, &c. To the latter class belong,

1. The dream of Pharaoh king of Egypt, Genesis 41:1-57. Of the fourteen cows and the fourteen ears of corn, by which the future state of Egypt, and the neighbouring country, with respect to fertility, and the scarcity of corn, is prefigured, as Joseph himself expounds it, Genesis 41:25, &c., and is evidenced by the event, Genesis 41:47, Genesis 41:54, &c.

2. The double dream of Nebuchadnezzar; the first is described, Daniel 2:29, (&c.,) viz. of the great, large, splendid, terrible image of a man, "whose head was gold, his breast and arms silver, belly and sides brass, legs iron, feet part iron part clay, and of the stone hewn out with hands, which brake them to pieces; becoming afterwards a great mountain." By which typical and symbolical image, the four universal kingdoms or monarchies of the earth are again shadowed, or adumbrated, as the prophet himself expounds it, Daniel 2:37, and the following verses. But by the "stone cut or hewn out without hands,"the spiritual kingdom of the Messiah is denoted, which when these monarchies were in being, began to lift up, or erect itself; but at length whatsoever shall remain of the said kingdoms, he will break in pieces and consume, Daniel 2:44. So much of visions which appeared to men asleep, such as appeared to men awake are of a twofold kind, but of the manner of appearance, viz., whether with ecstacy, or without, is not our work to dispute at present, viz., some have the exposition or interpretation of the types and symbols annexed, and some have not.

Visions of the first sort are to be also differenced, forasmuch as the interpretation of the vision is taken from the thing itself, or from its appellations or terms, and so it is by an allusive reason. Of the first sort are the visions of Jeremiah, (Jeremiah 24:1, (&c.,) "of the two baskets of figs, good and bad;" by the good figs, the restoration of the Jewish and Christian church which was to come, is prefigured; and by the bad figs, the carrying away of Zedekiah and the people of Israel into captivity, is also prefigured, as it is expounded in the 5th and the following verses.

Ezekiel 8:1-18; Ezekiel 9:1-11; Ezekiel 10:1-22 and Ezekiel 11:1-22 agree in the description of the same vision of the prophet, which had four parts; the first part of the vision adumbrates the wickedness of the Jews which remained at Jerusalem, (Ezekiel 8:1-18):The second figures out the destruction of the citizens in the very city, except those whom God had marked, as Ezekiel 9:1-11. The third prefigures the fire, by which is denoted the flaming anger and indignation of the Lord, who by plague and famine afflicted the inhabitants before the taking of the city, and after its taking, utterly burnt and destroyed the whole city, with the temple; and hence the glory of the Lord departed, as Ezekiel 10:1-22. The last denotes the persecution and ruin of those that escaped the burning and destruction of the city, as Ezekiel 11:1-22. So Ezekiel 37:1, and the following verses, there is a vision of bones made alive again, and reduced to their former state, by the immission of the Spirit; by which the restitution of the Jews, and the deliverance of the universal church, its resurrection from death, and its eternal glory is adumbrated or shadowed forth, as appears Ezekiel 37:11 and Ezekiel 37:23, with the verses immediately following both places. The vision in Daniel 8:1-27, of the two-horned ram, and of the he-goat with one horn, is expounded by Gabriel, ver. 19, to relate to the kings of Media, Persia, and Greece, &c.

Amos 7:1, Amos 7:4, Amos 7:7, is a relation of certain visions, by which, as by types and symbols, a famine to come, warlike devastations, and the captivity of all the Israelites after the extinction of Jeroboam’s family is denoted, as it is expounded in the same chapter; see Amos 9:1, where you have a vision, that denotes God’s departure from the temple, his forsaking the Jews, and his most sure judgments against them.

Ecclesiastes 1:8, (&c.,) there is a vision of "A man riding upon a red horse, standing among the myrtle trees in the bottom, and behind him, red horses, bay, and white," so the Hebrew; by which is figured our Saviour Christ, dwelling in the church among the godly, and angels ministering to him, as Ecclesiastes 1:18, "the four horns," denote the enemies of Israel who invaded them, as the Syrians, Assyrians, and Babylonians on one side, viz., the north; Ammonites and Moabites from the east: the Edomites and Egyptians from the south; and the Philistines from the west. The "four carpenters," Zechariah 1:20, which cast out the horns aforesaid, do figure out those instruments which God shall make use of, and gather from all parts, to destroy the Babylonians, and those enemies of the Church, who hindered the building of the temple and the city Jerusalem. Ecclesiastes 2:1, there is represented a man, holding a measuring line in his hand, to measure Jerusalem; by which the rebuilding of the city in time to come is denoted, Ecclesiastes 3:1, Joshua the high-priest is represented as a type of Christ, as is plainly intimated, Ecclesiastes 3:8.

Ecclesiastes 4:2, there is mention of a golden candlestick, which is a type of the church, and most precious in the sight of God, the explication of which, with reference to each individual member, is given by our Saviour himself. The flying roll, Ecclesiastes 5:1, denotes the judgments of God against the impenitent, and impious Jews. More examples may be read in this and the following chapter. To the latter class belong the visions we read of, Jeremiah 1:11, Jeremiah 1:14; Amos 8:2, of which we have spoken before.

We have treated so far of visions, whose antitypes are expounded in the very text; but there are others which are not so expounded: therefore we must take their exposition either from the circumstances of the text, or from other places of scripture; or from the event, compliment, or fulfilling of the prophecy; such are Isaiah 63:1, (&c.) where there is a dialogue proposed by the prophet, between Christ and the church, respecting his own most blessed passion and merit. And although there is in that place no direct mention of such a vision, yet the circumstances do fairly intimate it, viz., that such a vision appeared to the prophet. In Ezekiel 40:1-49 to the end, we have a typical description of the temple and city: the antitype of which, is not the city and temple rebuilt by Zerubbabel and Nehemiah after the captivity, as the Hebrew rabbies and others have dreamed, but the mystical temple of God, his true church, and the heavenly and spiritual city, as the learned doctor Haffenrefferus most learnedly expounds it. Lastly; the Revelations of John, in which the future state of the church, by divers visions, both symbolical and typical, is represented, the explication or fulfilling of which the event must show, is properly reduced under this head. So much for prophetical types.

ARTICLE V. OF AN HISTORICAL TYPE, AND ITS FIRST DIVISION. AN historical type is the mystical sense of scripture, whereby things acted or done in the Old Testament, (especially what respected the priesthood and worship of the Jews,) prefigured and adumbrated things acted in the New Testament times, with respect especially to Christ the Antitype, who is, as it were, the kernel inclosed in all those shells of Old Testament ceremonies, types or actions, &c. This may be thus distinguished, (1.) that like an allegory, it is either innate, or natural, or inferred. The innate is that which is expressly delivered in the scriptures, or when the scripture itself shows or intimates, that some ceremony, or thing transacted, does adumbrate the things related or done in the New Testament, especially Christ in a mystical sense. This is done, either expressly or explicitly, or tacitly and implicitly; or, which is all one, the scripture either shows it expressly, or tacitly insinuates the thing transacted to be a type of Christ; of the first kind we have many examples. The prophet Jonah was swallowed in the whale’s belly, and vomited out after three days, as Jonah 1:17; Jonah 2:10. This is a type of Christ, who lay three days in the grave, and of his glorious resurrection, as Christ himself expressly says, Matthew 12:40; Matthew 16:4; Luke 11:29-30. The brazen serpent which Moses by divine command lifted up in the desert, against the bitings of serpents, as Numbers 21:8-9, is expressly said to be a type of Christ, who was lifted up upon the cross, and healing believers of the biting of the infernal serpent, John 3:14-15. The constitution and sacrifice-offerings of the levitical priesthood in the Old Testament, did typically prefigure Christ the High-priest, as Hebrews 5:1-14, and the following. More examples may be found upon a diligent search and meditation of the scripture.

Examples of the latter sort are these: the mercy seat, or the covering of the ark of the covenant, Exodus 25:17, which typified Christ, Romans 3:25; so you may compare Joshua 1:1-18 (&c.,) with Hebrews 4:8. That the manna was a type of Christ is told us, John 6:32, (&c.) The paschal lamb, Exodus 12:3, (&c.,) was a type of Christ, as 1 Corinthians 5:7; John 19:36. The scape-goat, Leviticus 16:10, Leviticus 16:21, was a type of Christ, as John 1:29; 1 Peter 2:24, so was Isaac, Genesis 22:2, Genesis 22:12, with Romans 8:32, and Hebrews 11:19. So Sampson, Judges 13:1-25 compared with Matthew 2:23, where that which is spoken of Sampson, Judges 13:5, is accommodated to Christ the Antitype: yet the phrase Nazwraiov klhqhsetai, "he shall be called a Nazarene," is not used as some say, respecting the words concerning Sampson, but to other sayings of the prophets, Isaiah 40:21; Isaiah 11:1; Ecclesiastes 6:12, in which the Messias is called XXXX, netzer, surculus, "a branch," whence Nazareth is derived; hence the Syriac has it XXXX, Natzerath, or Notrath,[3] Matthew 2:23, and the reason they give is, that it is said it was written, dia profhtwn, by the prophets, in the plural number, &c.

[3] See Piscator upon the place, and Junius in Parallelis. That King Solomon, the son of David, was a type of Christ, appears Hebrews 1:5; Acts 2:30; Acts 13:22-23, where the promise made to David, spoken in a literal sense of Solomon, 2 Samuel 7:12; 1 Chronicles 17:11, is referred to Christ. The first-born son of the Lord, as the people of Israel are called, Exodus 4:22, when they were to go out of Egypt, is a type of Christ: the only begotten Son of God, Matthew 3:17, who is said to be called from his exile in that nation, Matthew 2:15, where that which is literally said of the Israelites, Hosea 11:1, is accommodated to Christ the Antitype, &c. An illated or inferred type is that which is consequently gathered to be such by interpreters; this is either by fair probabilities agreeable to the analogy of faith or extorted, and without any foundation in, or shadow of sense, from the literal sense of the text. Of the first sort, the homily-writers and expositors produce a great many. As the doings of Sampson in marrying a strange wife, and destroying his enemies by his death, Judges 13:1-25; Judges 14:1-20; Judges 15:1-20; Judges 16:1-31; although no where in Scripture applied to Christ, yet it is expounded as a type of Christ, who was spiritually, as it were, married to the Gentiles, and conquered his enemies by dying. More examples are, Genesis 37:1-36, respecting Joseph; Numbers 16:47, respecting Aaron. See Isaiah 59:2; Genesis 2:22-23; Daniel 6:22; Judges 16:2-3; 1 Samuel 17:49; compare 1 Samuel 22:2, with Luke 15:1, (&c.) Of the latter sort, are the wild fantastical conceits of papists, and some others, who make types where there are none. For instance, [4] Turrecremata makes the Son of David, yea, Christ himself, a type of the pope of Rome: for he expounds the words, 2 Samuel 7:13, thus---"I will establish the throne of his kingdom for ever:" that is, says he, I will cause the supremacy, or kingdom of the pope, always to endure, with several other things of the same ridiculous tenor; which we omit as useless to our undertaking.

[4] Lib. 1. fummæ. Cap. 90.

ARTICLE VI.

OTHER DIVISIONS OF AN HISTORICAL TYPE.

ANOTHER division of an historical type is this; some immediately respect Christ, and some the things that belong to Christ. Of the first sort are such things as prefigure, and lively set forth his most holy life, his most bitter death, his most glorious resurrection and exaltation, as in the examples before recited. Of the latter sort are, the universal flood, in which, by the peculiar blessing of God, Noah and his family were saved, which is called a figure or type of baptism, 1 Peter 3:21, to which Psalms 29:10, may be applied, which, by the power and efficacy of the most precious blood of Christ, saves men, and is to them the laver of regeneration and renovation of the Holy Spirit. The parallel of this type, with the antitype, may be read in the learned Gerhard, Tom. 4. loc. de Bapt. sect. 8. The bodily circumcision is a type of heart circumcision; the former is called peritouh axeiropoihtov; "the circumcison made without hands;" the latter peritomh tou Xrizou the circumcision of Christ, Colossians 2:11. So our divines propose some types of the Lord’s supper, as the tree of life in the midst of paradise, Genesis 2:9; see Revelation 22:14; John 6:53-55. The bread and wine brought forth by Melchizedec, and given to Abraham, Genesis 14:18-19. The paschal lamb eaten yearly (in anamnhsin) in commemoration of the deliverance of the Israelites from literal Egypt, Exodus 12:27, with 1 Corinthians 5:7, and 1 Corinthians 11:24 : the manna, Exodus 16:15; the water that came out of the rock, Numbers 20:11 : the blood of the covenant, Exodus 24:8; Hebrews 9:20. The shew-bread, Exodus 25:30. The live coal, Isaiah 6:6; the explication of which, amongst other types, may be read in Gerhard, Tom. 5, de sacr. Euch. sect. 12. The types of the New Testament Church, as learned men say, are Paradise, Genesis 2:8. Noah’s ark, Genesis 6:14, (&c.) The calling of Abraham, Genesis 12:1; Joshua 24:2. See more examples, Joshua 2:18; Joshua 6:23; Psalms 87:1; Galatians 4:22; Malachi 3:3. Yet some of these are reputed allegories rather than types.

Types are either of things or of ceremonies: the types of things done are, when some actions of holy men in the Old Testament prefigured some things done in the New. Thus Abraham’s offering his son, in obedience to God’s command, and love to him, typified God the Father, delivering his Son to death for the love of mankind, Romans 5:8, and Romans 8:32. So Joseph’s being sold into Egypt, and afterwards advanced, typified the humiliation and exaltation of Christ, Php 2:6, (&c.) Ceremonial types are, when the ceremonies, and whole constitution of the Levitical worship in the old Testament, prefigured things in the New; an evident explication of which the epistle to the Hebrews gives.

ARTICLE VII.

Canons or Rules expounding Types.

CANON 1. IN prophetical types we must exactly take notice where Christ manifests himself with respect to his office and merit; and where he sets forth other divine things, as judgments and blessings. The reason of the canon is; because the son of God, before the fulness of time was come, Galatians 4:4, did at sundry times, and in divers manners (polumerwv kai polutropwv) adumbrate and make himself manifest, with his merit and passion to the fathers and prophets of the Old Testament, partly by plain promises, and partly by typical visions, and thus he "rejoiced in the habitable parts of the earth," Proverbs 8:31. In which respect he is said to be "A Lamb slain from the foundation of the world," Revelation 13:8. For the general understanding of these types, the learned give this rule: "Whatsoever text of the Old Testament treats of the grace of God, of propitiation, redemption, benediction, and destruction of enemies, so that the light and explication of it may be found in the New Testament, or that the circumstances and emphasis of the words themselves discover it; that text is to be expounded of Christ, together with his merit and passion.

Thus the vision of Jacob’s ladder, Genesis 18:1-33 prefigures Christ, the true ladder, by which the saints ascend into heaven, as appears by the circumstances of the text which treats of the propitiation of God, his divine protection, and his blessings upon the faithful posterity of believers; besides, Christ applies this to himself, John 1:51.

Isaiah 63:1-6. There is a prophetical colloquy, which respects not only Christ, but also his most bitter passion, and most glorious victory; for, (1.) The text discourses of the propitiation of God, the redemption of men, and the destruction of enemies. (2.) The three foregoing chapters expressly treat of the merits and blessings of Christ. (3.) It is expounded of Christ, Revelation 19:11, Revelation 19:13, Revelation 19:15. (4.) The circumstances of the text, and the emphasis of the words clearly evidence it to be as before expounded: of which more in another place.

CANON II.

There is oftentimes more in the Type than in the Antitype.

IRENÆUS, lib. 2. chap. 40. says thus: "A type and image (of a thing) is sometimes different from the truth, according to its materiality and substance; but according to the habit and lineament it ought to keep a similitude, and to show by things present, things which are not present." The reason of the canon you have, art. 6. God designed one person or thing in the Old Testament to be a type or shadow of things to come, not in all things, but with respect to some particular thing, or things only; hence we find many things in the type, which are not to be applied, to the antitype, which it typifies in some certain thing only, not in all, especially the failings and sins of the saints of the Olcl Testament, who did typify Christ, are by no means, neither ought they to be attributed to the most holy and unspotted Jesus. For as a picture may represent all the lineaments of the party pictured exactly, although there may be some accidental spot in it, that is not in the person. So the life of the saints may be a type and image of Christ, although they are liable to frailties and infirmities incident to human nature, which are no representations of any thing in Christ. The use of this canon is shown in the epistle to the Hebrews, where the priesthood and ritual sacrifices of the Old Testament are fairly accommodated to Christ the Antitype, yet that there were many things in that priesthood which do not quadrate; as that the priest was to sacrifice for his own sins, Hebrews 5:3, which does not quadrate with Christ, Hebrews 7:27; that priesthood was asqenev kai anwfelev, weak and unprofitable, Hebrews 7:18, and there were many priests, neither of which can be applied to Christ, who made all perfect and unchangeable, Hebrews 7:24-25.

CANON III There is oftentimes more in the Antitype than in the Type.

CHRYSOSTOM, Homil. 61, on Gen. says, "It is necessary that the figure have less in it than the truth, because otherwise it would not be a figure of things to come." The reason of this canon is the same with the foregoing. For since no one type can express the life and particular actions of Christ, therefore there is altogether more in the antitype, or other thing adumbrated, than can be found in types. And when we say that there is more in the antitype than the type, it is to be understood, not only with respect to the thing, but also with respect to the manner. Of this Moses and Joshua were examples, each of whom was a type of Christ. Moses typified Christ as a Redeemer, and Joshua typified him, as he brings his people to heaven, their true country. But the manner varies in both places, and in that respect there is much more in the Antitype than in the type. In the type there is only a bodily or human deliverance; in the Antitype an heavenly and a spiritual. In the type there is only a simple or single redemption; in the antitype such a redemption, as is made (intercedente lutrw) by a redeeming price, viz., the blood of Christ, Romans 3:24-25. The redemption in the type, and the introduction into the land of Canaan is made by Moses and Joshua, as by the ministers of God, Hebrews 3:5. In the Antitype our redemption and salvation is wrought by Christ, as (per aition thv swthriav) by the principal Author or cause of salvation, Acts 3:15; Acts 4:12; Hebrews 5:9. So Moses, when he is called mesithv, mediator, Galatians 3:19, may be termed a type of the mediatorial office of Christ, with respect to the thing itself; although there be an eminent disparity in the manner. Moses is called a mediator, because of his office of interpreting and teaching, Exodus 19:3; Deuteronomy 6:6. But Christ is not only a Mediator in that respect, but for the great blessing and benefit of his satisfaction, 1 Timothy 2:5-6.

CANON IV There must be a fit application of the Type to the Antitype. THIS application, besides other things, if it be inferred, comprehends this also, that there may be a comparison made betwixt the type and the antitype, as far as the scripture and the analogy of faith will bear it. Here Bellarmine faulters egregiously, lib. I. de Missa cap. 9, where going about to prove that there is a true sacrifice offered in their mass, he wrests the type in the Old Testament, Genesis 14:1-24 in the history of Melchizedec. For whereas this is a figure of Christ in a peculiar respect, Psalms 110:4; Hebrews 7:17, and that he truly sacrificed bread and wine, Genesis 14:18, he concludes it necessary, that Christ also sacrifice bread and wine, &c. But besides this that Articles of faith are not to be proved by typical accommodations, (if not in the scriptures, as this is not,) but by certain and illustrious evidences of scriptures, which Bellarmine[5] himself grants. We will encounter this papistical quibble, and affirm, that this application of the type to the antitype is not only in the least little consonant to scripture, (for the parallel is quite otherwise proposed, Hebrews 7:1-28) but quite contrary to it, and a disparagement to, if not a justling out the only sacrifice of Christ and his everlasting priesthood.

[5] Lib. 3, de o. d. cap, 30.

CANON V When there are many partial Types of one and the same thing, then we are to judge not from one Antitype, but of all jointly taken. THE reason of this canon depends upon the forgoing canons. For inasmuch as the things of the New Testament are prefigured in the old, polumerwv, "At sundry times, and in divers manners," Hebrews 1:1 : therefore if a right judgment of the thing prefigured ought to be made by types, we must not examine or meditate upon one type singly, but many of them together. Here Socinus and his followers err when he parallels the redemption and mediation of Moses, with that purchased and done by Christ. But besides that Moses is here a type of Christ only with respect to the thing, (ratione rei) but not (ratione modi) with respect to the manner, as we said, Canon 3. For we may allege that we bring our judgment according to the Canon concerning our redemption by Christ, and his mediatorial office, not from that single type of Moses, but from others joined with it. For the manner of our redemption, which consists of the appeasing of divine wrath and satisfaction for our sins, was more proximately. and immediately, though not fully adumbrated by the sacrificial types, chiefly the scape-goat, Leviticus 16:21. The red heifer, Numbers 19:2. Nevertheless you are to note here, that the grand foundation of our belief in this point, is not built upon types, but upon clear scripture texts, that unfold the mystery of our redemption.

CANON VI. In expounding the types of the Old Testament we are to examine accurately, whether the shadow, or the truth, represented by a shadow, be proposed; that is, whether the prophets prophesy of Christ under the umbrage or shadow of types, or in express terms, viz., speaking of our Saviour in a literal sense. THE reason depends upon that custom of prophetical speech, yea, of God himself, speaking by the prophets, by which they are wont to make a sudden transition from, the type to the antitype, from a corporeal to a spiritual thing; and when the speech is of another thing, to turn themselves to Christ, the kernel, as it were, of the scripture, and prophesy of him, not under the shadow of types, but in express terms. As for instance, it is said, Psalms 2:7, "Thou art my Son, this day have I begotten thee." Calvin, in his commentary upon this psalm, says, that it is to be understood literally of David, but typically of Christ. So the place, Micah 5:2, But thou Bethlehem Ephrata, &c., "out of thee shall come forth unto me a ruler," or captain. This the same Calvin expounds not literally of Christ, but of some political governor, as a type of Christ. When yet these, and all texts of the same purport, are to be understood of Christ literally, which the coherence and scope of the text does clearly prove, &c.

CANON VII. The wicked, as such, are by no means to be made types of Christ, &c. THE adultery of David, and what is related of the two harlots, and the incest of Ammon and Thamar were accommodated by certain writers to Christ, as Azorius the Jesuit,[6] and Cornelius a Lapide. [7] But those are impious and groundless conceits, as the most of the learned affirm. Gretzer the Jesuit, lib. 1, de Cruce, Cap. 6. affirms, that the oak, in which Absalom did hang hy the hair of the head, is a figure or type of the cross of Christ; and that Absalom prefigured Christ. This man is certainly a very daring and nonsensical type-maker, to make such an impious typical explication. For Absalom received just punishment for his rebellion against his father, &c.

[6] Lib. 8. Cap. 2. instit. Moral.

[7] In Præfat. Pent. Can. 40.

It cannot be denied but that the punishments of some malefacters are accommodated to Christ as an Antitype. Galatians 3:13, "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, cursed is every one that hangeth on a tree." In which words he gives, not obscurely, the typical sense of Deuteronomy 21:23, (which is, with respect to the fact itself, or the civil punishment, or with respect of the cause or ceremonial reason added.[8] ) In the said place of Deuteronomy the body of the person hanged, is commanded to be taken clown and buried, for this reason, because he that is hanged is accursed of God. For otherwise neither according to the law of nature, nor according to the civil law, neither of himself, is he that is hanged, accursed or execrable to God. Doubtless therefore by this ceremonial or Levitical Ætiology (viz., a rendering a reason) [in respect of which the person hanged, is said to be accursed in the sight of God, as things of old were according to the Levitical ministration.] Respect is had by Moses to Christ the Mediator, as the apostle expounds it in the aforesaid place, "He is made a curse and sin for us," 2 Corinthians 5:21. For though the reason, or occasion of hanging, in the Old Testament, be vastly different from Christ (for they that were hanged then, were hanged for their own crimes, but Christ bears the punishment of other men’s sins imputed to him;) yet, in hoc ipso tertio in this very third, or meaning, they are types of Christ, inasmuch they were accounted ceremonially accursed by God. See 1 Peter 2:24. Deuteronomy 21:1-23.

[8] Respectu aitiou sive rationis additæ ceremonialis.

CANON VIII One thing is sometimes a Type and figure of two things, even contrary things, but in divers respects.

THUS the deluge, wherein Noah was saved, was to believers a type of baptism, but in regard the wicked were drowned in it, it typified the damnation of reprobates at the great day. To this head some refer the place where Christ; who is called a rock and a cornerstone, is said to be to the godly a rock or stone of salvation, but to the wicked a rock of offence. So Christ is called a lion for his strength; but the devil is so called for his cruelty. But the two latter are rather a different explication of one metaphorical appellation with respect to different or divers things.

CANON IX. In types and antitypes an enallage, permutation, or change, sometimes happens, as when the thing figured and adumbrated takes to itself the name of the figure, shadow, or type: and on the contrary, when the type and, figure of the thing represented takes to itself the name of the antitype.

EXAMPLES of the first sort may be read, Ezekiel 34:23; Ezekiel 37:24; Hosea 3:5, where Christ is called David, who in many things was a type of Christ. John 1:29, John 1:36, Christ is called a Lamb, because the paschal lamb, was an eminent type of him: thus he is called our passover 1 Corinthians 5:7; Romans 3:25. Christ is called Ilazhrion, the propitiatory or mercy-seat, not because of the propitiation he made for our sins, 1 John 2:2, but because the covering of the ark of the covenant (which the LXX render by Ilazhrion, and Moses calls XXXX) was a type of him. The New Testament church is frequently called Sion, Isaiah 2:22. Jerusalem, Galatians 4:26; Revelation 21:2, because these were types of it. The ministers of the Gospel are called the sons of Levi, say some, for the same reason, viz., that they typified these; but this is disputed. Of the latter kind you may read examples, (1.) In prophetical types, when the name of a person or thing (which properly agrees with the antitype, for which the type is proposed) is given or attributed to any, as Isaiah 7:3; Isaiah 8:1, Isaiah 8:3. So the honest wife of Hosea the prophet, and his children born in lawful wedlock, by the command of God, are called "A wife of whoredoms, and children of whoredoms," Hosea 1:2, because of the Israelites, who were the antitype, and guilty of this, viz., spiritual whoredom. See Hosea 1:4, Hosea 1:6, Hosea 1:8.

(2.) In historical types, as when hanging was called in the Old Testament the curse of[9] the Lord; because it was a type of Christ, who was made a curse for our sins, Galatians 3:13. See Isaiah 45:1, with Isaiah 45:8. To conclude with a general canon, kat analogian, Imagines gerunt Nomina sui prototypi,---that is, pictures or figures are called by the names of the persons they represent; as, Cæsar’s statue or picture is called Caesar:---And so of others. See Genesis 41:26; Daniel 8:20, (&c.)

[9] XXXXX XXXX