594 proposed concerning Christ, consist of a type as the body or device, and have words prophetical annexed, as the soul or breath. And this kind of testimony or prenotion of Christ is of two sorts; either typical and prophetical, or prophetical and typical. That some difference there was betwixt these two expressions, not only in the order or placing of the words, but in the matter also thus transplaced, was intimated before, chapter 5. Wheresoever the type hath precedence, or is concomitant to the inscription annexed unto it, yet so as both point at Christ to come, there the testimony or proof is typically prophetical: where the words or prophecy have precedence of the type, and both refer unto Christ, the proof or prenotion is prophetically typical. That the ceremony of the paschal lamb was instituted by God himself to prefigure or forepicture our Saviour Christ, no Christian denies and one law concerning the paschal lamb was, that not a bone thereof should be broken, Exod. xii. 46. The words of this law were no prediction in respect of the first institution of the passover, but an appendix or concomitant; and yet a most remarkable prophecy in respect of our Saviour Christ, in the manner of whose death both the type and the law of the type were by God's admirable providence exactly fulfilled. Then came the soldiers, saith St. John, and brake the legs of the first, and of the other which was crucified with him. But when they came to Jesus, and saw that he was dead already, they brake not his legs: but one of the soldiers with a spear pierced his side. That our apostle St. John did take both these events as a concludent proof that Christ was the true Lamb of God foreshadowed by the paschal, is apparent from his emphatical expression of his observation upon it: He that saw it bare record, and his record is true: and

he knoweth that he saith true, that ye might believe. For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken. And again, Zechariah xii. 10, They shall look on him whom they have pierced. John xix. 32—37.

2. Those words of the prophet Hosea, chap. xi. 1, according to their literal sense, refer to an historical event forepast; When Israel was a child, then I loved him, and I called my son out of Egypt. They bear no semblance of prophecy in respect of the Israelites' deliverance out of Egypt by Moses; but both this deliverance and the prophet's observation upon it have a peculiar aspect unto Christ, who was by divine appointment to sojourn a while in Egypt, but to be called thence: so as the same words which are an historical narration in respect of the type, (to wit, Israel, or the sons of Jacob brought out of Egypt by Moses,) are an express prophecy of Christ's coming thence, with Joseph and his mother, into the land of promise. That speech of the psalmist likewise, Psalm cxviii. 22, The stone which the builders refused is become the head stone of the corner, doth allude or refer unto some historical event then fresh in memory. They contain no prophecy in respect of the event, whatsoever that were, yet are they a most true concludent prophecy of Christ's exaltation by his Father after his rejection by the priests and elders: so our Saviour interprets it, Matt. xxi. 42. All these three testimonies mentioned, consisting both of word and matter of fact, are first typical, then prophetical; but oftentimes the same words (though not always according to the same sense) are prophetical as well in respect of the type as of the antitype, and then the proof or testimony is prophetically typical, or merely prophetical from their first date, and afterwards, in process of time, 595

both typical and prophetical. Of this rank is that prediction made to David, 2 Sam. vii. 12, 13, &c.: And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build an house for my name, and I will stablish the throne of his kingdom for ever. I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men but my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee. And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever. Of the same rank and order is that repetition of this promise, Psalm lxxxix. 20— 37. Both places contain an express prophecy of God's favour unto David and to his posterity, and both include the prerogative of Solomon above all kings that had gone before him. And yet, inasmuch as Solomon in the height of his glory was but a shadow or picture (though a fair one) of the Son of God, who was to be made the Son of David likewise, the same words which were undoubtedly verified of Solomon in his time were afterwards exactly fulfilled in Christ, who was the living person or substance whom Solomon did forepicture. No Christian can, no Jew will deny these words of the prophet Isaiah, chap. xxii. 20, 21, 22, &c. to be prophetical in the first place of Eliakim's advancement to be chief master or highsteward over the house of David in Shebna's stead: And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: and I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his

hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder ; so he shall open, and none shall shut; and he shall shut, and none shall open. And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father's house. And they shall hang upon him all the glory of his father's house, &c. But inasmuch as Eliakim both by name and office did but prefigure or delineate Christ in his acts and office, the same words which were literally meant of Eliakim are in a more exquisite sense fulfilled in Christ. But of the several senses of scriptures, and how the scriptures are said according to these several senses to be fulfilled, somewhat in the two next chapters following.

These proofs or testimonies whereof we now treat, whether typically prophetical or prophetically typical, are in number many, and of all the rest more concludent to readers but ordinarily observant: for they contain the entire force and strength of the two former proofs or testimonies (merely typical or merely prophetical) by way of union, and it is universally true, Vis unita semper fortior.

3. Imagine a man of ordinary insight in architecture should come into some large and curious palace (or city) newly built, and after a diligent survey of the form and fashion of every particular room, house, or street, should find a model of elder date than the work itself, which did bear the just proportion and inscription of every room or building; this would resolve him that such exact correspondency could not fall out by chance, but that the city or palace had been built by his directions which made the model, or by some others which made use of his skill, albeit no handy workman employed in the building, albeit none 596

but the architect or general director, did perceive as much. Thus all historical events related in the New Testament concerning Christ's birth, his death and passion, &c., have their exact maps or models drawn in the history of the Old Testament, besides the express prophetical inscriptions which instruct us how to refer or compare every part of the legal or historical model unto the evangelical edifice answering to it. This to every observant reader is a concludent proof that one and the same Spirit did both forecast the models, and in the fulness of time accomplish the work itself, to wit, the building up of Zion and Jerusalem, though this he effected (as master-builders in like cases do) by the hands of inferior workmen, not acquainted nor comprehensive of his project or contrivances.

4. Every house, saith the apostle, Heb. iii. 4, is builded by some man; but he that built all things is God. This power of God, by which he made all things, even the materials of all things whereon men do work, doth not further exceed the power of other builders, than the wisdom of the same God, which is manifested in the edifice of the heavenly temple; doth surpass all skill or contrivance of the most skilful architects or projectors. For whatsoever is by them. forecast or projected doth never prosper, never come to any perfection, unless the workmen employed by them follow their rules or directions. But this greatest work of God, the erection or edification of his church, did then go best forward when the workmen or builders employed about it did forsake his counsel, and followed the directions of his malicious adversary, who sought the confusion both of it and them. He built up the kingdom of Zion and Jerusalem in peace, without let or interruption, even whilst the masterbuilders designed by him did lay the foundation, or