The knowledg of Christ Jesus. Or The seventh book of commentaries vpon the Apostles Creed: containing the first and general principles of Christian theologie: with the more immediate principles concerning the true knowledge of Christ. Divided into foure sections. Continued by Thomas Jackson Dr. in Divinitie, chaplaine to his Majestie in ordinarie, and president of Corpus Christi Colledge in Oxford

CHAP. 14.* 1.1

That the Scripture is said to be fulfilled according to all the former senses: that one and the same Scrip∣ture may be oftner than once fulfilled according to each severall sense.

THe fulfilling of any thing written sup∣poseth a foretelling or presignificati∣on of the same. And because matters related by the Evangelists and other sacred writers of the new Testament were of course and of purpose either foretold or prefigu∣red in the old testament, hence it is, that this phrase of fulfilling that which was written, is in a manner peculiar to these sacred writers, not in use amongst secular historians. Yet the phrase is not therefore barbarous, because not used by politer writers in the same subject, that is in historicall narrations: For it is used by Tully and other most elegant writers in the same sense which sacred writers use it: As because every man (as was in∣timated

before) may foretell those things which were by himselfe projected or promised,* 1.2 they are likewise said implere promissa to fulfill their owne promises, or to fulfill the Omen, or signification of their owne names: so an elegant Poet saith Maxime,* 1.3 qui tanti mensuram nominis imples. Now seing this phrase [This was done that the Scripture might be fulfilled] is so frequent in the new Testa∣ment; Maldonat did very well and like himselfe in unfolding the severall wayes (as he conceived them) according to which the Scripture is said to be fulfilled, almost in the very beginning of his learned Commentaries upon the foure Evan∣gelists. Yet some question there may be, whe∣ther he did all this, which was so well and wisely attempted by him, so well and so judiciously as might in reason have beene expected from him.

2. The Scripture (saith he) so farre (as I could hitherto observe) is said to be fulfilled foure man∣ner

of wayes. First when that very thing is done or comes to passe which was meant by the Pro∣phet or other sacred writers in the literall and proper sense: As when Saint Matthew (to use his instance) saith Chap. 1. 22. That which was spo∣ken by the Prophet, (behold a Virgin shall conceive and beare a sonne, and shall call his name Emanuel) was fulfilled in the blessed virgin. The rule is true and without exception, but the illustration of it is not so fit, as Maldonat supposed. For that say∣ing of the Prophet Isaiah was fulfilled more wayes than one, perhaps according to all the foure severall wayes, which he conceived, in the conception birth and name of our Saviour Jesus Christ. Secondly, the scripture is said to be fulfilled, when that comes to passe which was foreshadowed by the proper and immediate subject of the Prophets speech. As that saying Exod. 12. 46. Yee shall not breake a bone of it, was properly and immediately meant of the paschall Lambe, yet fulfilled in our Sa∣viour Christ, of whom the paschall Lambe was the type or shadow. Unto this second rule or branch hee likewise referres that prophecy 2 Sam. 7. 14. I will be to him a Father, and he shall be to me a sonne. This was fulfilled in Christ as the Apostle tea∣cheth Heb. 1. 5. though properly meant of Salo∣mon, as Maldonat takes it for granted; although some judicious Commentators of the Romane Church in his time doe question, or rather pe∣remptorily (yet too boldly) deny it. However, this second rule of Maldonat is good and acknow∣ledged by all, only his expression of the two in∣stances

needs some correction: for the first place alleaged by him was as literally and as properly meant of Christ as of the Paschall Lambe; and the second more properly meant of Christ than of Salomon, though literally and properly meant of Salomon and fulfilled in him. The truth is that both places were two wayes fulfilled both in the literall, and mysticall sense, and the second twice fulfilled, once in the literall, and againe both in the literall and mysticall sense.

3. Thirdly (saith the same Author) the Scrip∣ture is said to be fulfilled, when neither that which was literally and properly pointed at by the Prophet, nor that which was fore-shadowed by it comes to passe, but some other thing which is so like unto it, that the same speech may as aptly and as handsomely be applyed un∣to it, as unto that which was properly and literally meant. For illustration of this third rule, he al∣leageth that of the Prophet Isaiah cap. 29. 13, 14. For as much as this people draw neere unto me with their mouth, and with their lippes doe honour me; but have removed their heart farre from me, and their feare toward me is taught by the precept of men: There∣fore, behold I will proceed to doe a marvellous worke amongst this people, even a marvellous worke and a wonder. For the wisedome of their wise men shall pe∣rish, and the understanding of their prudent men shall be hid: This (saith Maldonat) was properly meant of the Jewes which lived in Isaiahs time; and yet our Saviour Matt. 15. 7, 8. gives us to understand that this was fulfilled of the Jewes, which conver∣sed and disputed with him. Yet Hypocrites, well

did Isaiah prophecy of you, saying: This people draw∣eth nigh unto me with their mouth and honoureth mee with their lips; but their heart is farre me. Un∣to this third rule or observation, Maldonat would draw that other saying of the Prophet Isaiah cap. 6. 10. Make the heart of this people fat, and make their eares heavy, and shut their eyes, lest they see with their eyes, and heare with their eares, and understand with their heart, and convert and be healed. Yet this prophecy, as our Saviour expresly tells us Mat. 13, 14. was fulfilled in the Jewes to whom he spake Ore tenùs, in parables. And so doth S. Paul Acts 28. 26. where he expounds the Orthodoxall mea∣ning both of our Saviours & the Prophets words. The truth of this third rule will come in some question in the next chapter: but admitting it for the present to be orthodoxall and true, yet the instances or illustrations are impertinent. For all the passages alleaged by him were more lite∣rally and more properly meant of the incredu∣lous Jewes which conversed with our Saviour than of those Jewes which were the Prophet I∣saiahs coëvalls; as the understanding Reader will easily collect from the 12. of Iohn 41. being com∣pared with the forecited 6, of Isaiah.

The fourth way by which (in Maldonats obser∣vation) the scripture is said to be fulfilled, is, when that which was foretold or prefigured though already done in part, or begunne to be done, is afterwards more constantly and more fully done. The observation or rule is unquestionably true, but it is not a rule or branch distinct from the two first, but rather a

transcendent to all the wayes according to which the scriptures may be rightly said to be fulfilled.

4. And these wayes can be neither more nor fewer, then are the ways by which God did either foretell or prefigure things to come, and to be ac∣cōplished in Christ. Some predictions were meer∣ly prophetical, some prefigurations were meerely typical, other meerly literal or charactericall. And unto these & their commixtures all the Testimo∣nies or prenotions cōcerning Evangelical myste∣ries have bin reduced. Now according to all these wayes the scripture is said to be fulfilled. Where the testimony is meerly propheticall, that is such as is literally applyable to Christ alone, the scrip∣ture is said to be fulfilled only in the literall sense. When the testimony or prenotiō is only typicall, as when the representation is made by matter of fact or historicall evēt, in this case the Scripture is fulfilled only according to the mysticall sense; and after this maner most of the legall ceremonies are said to be fulfilled in Chr. The history of the bra∣sen Serpēt was mystically fulfilled in his death up∣on the crosse: the story of Ionas his imprisōmēt in the whales belly was thus fulfilled in his buriall, & 3 dayes abode in his grave: the Ceremony or rite of offering the first fruits was thus fulfilled in his resurrectiō. Where the testimony & prenotion is both typical & prophetical, as is that of the Pas∣chal Lamb, & of the stone which the builders re∣fused, there the Scripture is fulfilled both accor∣ding to the literall & the mysticall sense, whether the words as they are referred to Chr. be logicall & proper, or whether they be allegori: or symboli∣call;

yet can we not say that these Scripture were fulfilled as well in the type as in Christ, but in Christ alone. For neither of these passages [Yee shall not breake a bone of it] [the stone which the buil∣ders refused] were propheticall in respect of the type, but only in respect of the mysteries typifi∣ed. And no Scripture is said to be fulfilled, other∣wise, then as it is either a prediction or prefigura∣tion of somewhat to come. But where the testi∣mony is prophetically typicall, there one and the same Scripture is twice fulfilled both in the type and in the antitype, as that 2 Sam. 7. [I will be to him a Father, and he shall be to me a sonne] was ful∣filled in Salomon in the literall sense, but in Christ both according to the literall and mysticall sense. So was that forecited passage Isay 22. fulfilled in Eliakim according to the literall sense, but after∣wards fulfilled in Christ both according to the li∣terally symbolicall and the mysticall sense. And thus the names given to Iohn Baptist himselfe, and to his Parents had their accomplishment when Christ was exhibited in our flesh: and yet these, and many other of the same rank, were more ex∣actly fulfilled after his resurrection.

Maldonat his fourth rule (as was before intima∣ted) will hold in all these severall wayes, accor∣ding to which the Scripture is said to be fulfilled, whether according to the meere literall and asser∣tive sense, or according to the meere mysticall sense, or according to both with their severall branches, or according to the charactericall sense, or literall representative only not assertive. Ac∣cording

to every one of these senses may one and the same Scripture be oftner fulfilled than once or twice, and in a manner more remarkable at one time than at another, though alwayes truly fulfilled and according to the intention of the holy Ghost.

5. To beginne with the literall assertive. No man I thinke will question whether that of the Prophet Isaiah [with the breath of his lips shall he slay the wicked] were literally meant of any besides our Saviour Christ. And there is no que∣stion but these words were fulfilled within the compasse of that age which brought him forth, and so then fulfilled in sundry wicked ones: yet doe not these words referre to them, or those times alone, but are to be fulfilled in a more re∣markable manner at the day of Judgement, or perhaps before it. For from this place of the Prophet Isaiah, our Apostle had that revelation 2 Thess. 2. 8. Then shall that Wicked he revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightnesse of his comming. Many like prophecies there be con∣cerning the glory of Christs Church and the hap∣py estate of his elect, which are even in this life literally fulfilled or verified by way of pledge or earnest, but shall not be exactly fulfilled, save on∣ly in the life to come. Ignorance of this rule, or non-observance of it, hath been the nurse of dan∣gerous and superstitious error, as well in the Ro∣mane Church as in her extreme opposites: in such I meane, as beginne their faith and anchor

their hopes at the absolute infallibility of their personall election with no lesse zeale or passion then the Romanist relyes upon the absolute in∣fallibility of the visible Church:

6. That very instance which Maldonat allea∣geth for the confirmation of his third rule [This people draweth nigh unto me with their mouth, and honoureth me with their lips, &c. Matth. 15. 8.] was literally meant of the Jewes which lived in Isaiahs time, yet not properly fulfilled in them or of them; for in respect of them, it was not a Prophecy, but a sharpe reproofe or taxe; yet this reproofe or taxe was a most exact prophecy in respect of the Jewes which conversed with our Saviour, of whom it was literally meant in a more exquisite sense than of their Ancestors, and in this sense often fulfilled. The ancient Jewes did not honour God being personally and visibly pre∣sent, with their lips as these later did, nor were their hearts so malitiously set, at least their ma∣lice not so diametrally bent, against God at any time, as the hearts and malice of these later Jews were against Christ, who was the God of their Fathers. As these later Jewes did fill up the mea∣sure of their Fathers sinnes; so whatsoever God did threaten to this stiffenecked people for their rebellion against him, was more exactly fulfilled in this last generation, then it had beene in any former. The severall generations or successions created no difference in the true object of the li∣terall sense: that may and did as equally respect many generations as one man, infinite transgres∣sions

as truly as some few. This Scripture may be as truly fulfilled in all as in one, though no•• in all according to the same measure. So S. Stephen tells the Jewes Acts 7. 5. 52. Yee stiffenecked and uncir∣cumcised in heart and eares, yee doe alwayes resist the holy Ghost: at your Fathers did, so doe yee. Which of the Prophets have not your Fathers persecuted? And they have slaine them which shewed before of the com∣ming of the just one, of whom yee have beene now the betrayers and murderers. And our Saviour himselfe chargeth the present generation of the Jews with the blood of Zacharias forme of Barachias, whom their forefathers had slaine many hundreds of yeares before Matt. 23. 35. adding withall, that his blood should be required of that generation present. Which is a proofe sufficient that this Za∣charias was not the Father (as some have suppo∣sed) of Iohn the Baptist. For if he had beene slaine betweene the Temple and the Altar, hee must have beene slaine by that present generation to whom our Saviour directs this speech, and so there had beene no matter of observation capa∣ble of that Emphaticall Epiphonema Luke 11. 51. Verily I say unto you it shall be required of this genera∣tion. Now his blood was to bee required of this last generation, because they had fulfilled the measure of their forefathers sinnes, who had pro∣digiously slaine their high Priest Zacharias. But how the Prophecy of this their high Priest, or ra∣ther his dying curse, was fulfilled more exactly of this last generation than of that generation which put him to death, would require a particular trea∣tise,

not in this place to be inserted. His dying speech (though uttered by way of imprecation) was propheticall. And the event of his impreca∣tion, though exhibited shortly after his death was typically propheticall of that which happen∣ed to this last generation within forty yeares af∣ter the death of our Saviour, whom Zacharias did in his death (though not in his dying speeches) exactly foreshadow.

7. As one and the same Scripture may be oft∣ner then once fulfilled or exactly verified in dif∣ferent measure only by way of growth or incre∣ment of the same literall sense; so likewise may it be of one and the same man in respect of severall times. For out of question it is, that the Scripture Gen. 15. 6. Abraham beleeved God, and it was im∣puted unto him for righteousnesse, was literally veri∣fied of Abraham at that very point of time, when God first called him from his owne kindred and his Fathers house into the promised Land. And yet S. Iames saith cap. 2. 23. that this very Scrip∣ture was fulfilled when Abraham offered up Isaac his sonne upon the Altar: and from this last per∣formance of Abraham he had, if not the first, yet the truest, title to bee called the friend of God. Not altogether after the same manner, but after a manner not much different was that Scripture Isaiah 53. 4. twice fulfilled of our Saviour before his resurrection: Surely he hath borne our griefes, and caryed our sorrowes, &c. This was most exact∣ly fulfilled in his sufferings (whatsoever these were) upon the Crosse, unto which S. Peter re∣ferres

it, 1 Pet. 2. 24. He his owne selfe bare our sinnes in his owne body on the tree, that we being dead to sinne, should live to righteousnesse, by whose stripes you were healed. Yet was the same testimony tru∣ly fulfilled before, as S. Matthew more fully in∣structs us cap. 8. ver, 16, 17. When the even was come, they brought unto him many that were possessed with Devills; and he cast out the spirits with his word, and healed all that were sick. That it might be fulfil∣led which was spoken by Isaiah the Prophet saying, Himselfe tooke our infirmities and bare our sicknesses. The testimonie alleaged by these two Apostles unto severall purposes is one and the same, and yet concludent of what they both purposed or intended. Nor is it necessary to search out two severall senses of one and the same testimony al∣leaged and twice fulfilled. For of one and the same literall sense or signification there may bee two objects or more. The literall sense of the words, as forecited by S. Peter, hath for its object our Saviours sufferings, or his bearing our infir∣mities and the diseases of our soules upon the Crosse. The object whereto S. Matthew referres, was the infirmites or sicknesses of mens bodies; for these he bare though not (as we say) in kinde, yet by exact sympathy or fellowfeeling, before he bare our spirituall infirmities upon the Crosse; and whether hee bare these after such an exact sympathy, as he did the bodily infirmities of those whom he cured, may be discussed in the Article of his passion.

8. But as for testimonies either typicall pro∣pheticall

or prophetically typicall, besides that they may be oftner fulfilled then once, according to the same sense in generall, (as either according to the literall or mysticall sense or both) they ad∣mit in greater variety of particular senses no way opposite unto the generall, but subordinate and coordinate one to another. Sometimes the same words fit the type in such a proportion, as the names of shires or Provinces doe those parts of the Maps wherein they are represented; but fit the Antitype in such a measure as the same name in the Mappe doth the province which it repre∣sents: sometimes in one and the same Prophecy or continued historicall narration, one clause or passage doth fit the type only, another the anti∣type only, according to the proper literall sense; and some others so fit both. As in Psalme 72. 1. Give the King thy Iudgements, O God, and thy righ∣teousnesse unto the Kings sonne: by the King it is e∣vident David meant himselfe, and by the Kings sonne, both Salomon, and him of whom Salomon was the shadow or type; the one according to the literall sense only, the other both according to literall and mysticall. These words againe in the 2. verse, He shall judge the people with righteous∣nesse, and the poore with equity, referre both to Sa∣lomon, and to Christ; to the one as to the modell, to the other as to the edifice. So doth that other passage ver. 8. He shall have dominion also from sea to sea, and from the River unto the ends of the earth. This prophecy was fulfilled or exactly verified according to the letter in Salomon: For hee did

command from the Phaenician sea unto the sea of Edom, and from the river Euphrates unto the lands end, according to that ancient terrar which the Lord himselfe had given of Iudahs dominion. Yet this dominion whilest it was most entirely possest by Salomon, was but a Map of Christs Kingdome; he was to rule from Sea to Sea, over all the Seas in the world, and from river to river from every point of sea and land unto the same point againe; For all was to be given him as well in earth as in heaven. Salomons earthly Kingdom doth fit Christs Kingdome here on earth, as a Mappe of paper doth a Countrey or Province; and Christs Kingdome here on earth is but the scale of his Kingdome and dominion in heaven.

9. Sometimes the same passage of Scripture may according to the intent and meaning of the holy Spirit be fulfilled or verified of the type or pledge in an ordinary literall or proverbiall sense, (which is somewhat more then the ordinary lite∣rall) and yet be fulfilled of Christ in the most ex∣actly punctuall literall sense that can be imagined. They that dwell in the wildernesse (saith David Psal. 72. 9.) shall how before him, and his enemies shall lick the dust. This was truly meant and verified of Salomon in the literall and proverbiall sense, but most exactly fulfilled in Christ, unto whom all knees shall how of things in heaven, of things in earth, and of things under the earth: and all his e∣nemies, death it selfe, and him that had the pow∣er of death, shall inherite the Serpents first curse, that is, to be fed with dust, Gen. 3. 14. No doubt

but Salomon and his share in that prediction v. 12. He shall deliver the needy when he cryeth, the poore al∣so and him that hath no helper; Him that is not able to cry or speake for himselfe. But Salomon could never give sight unto the blinde, or limbes unto the Lame, or speech or hearing to such as were borne deafe or dumbe. These were prerogatives peculiar unto that sonne of David whom Salomon did foreshadow. But even the deafe and dumbe had some friends to solicite Christs aide for them; the lame, the blinde, and the sick, could cry them∣selves, unto him or make signes of their desire of his helpe; yet others he helped which did not ei∣ther by themselves or by their friends desire his helpe, as that impotent man which had layd so long at the poole of Bethesda. Salomon might de∣liver the poore from civill oppression or bodily violence, and might raise them in their tempo∣rall fortunes; but it was the promised sonne of David alone, that could deliver them from the oppressions of the Devill, or from the imprison∣ment of their owne bodily senses. Thus he deli∣vered Lazarus from the very bonds of death, and from the prison of the grave, when hee himselfe could not, and his sisters would not or did not cry unto him for this deliverance, but rather dis∣swaded him from attempting it. Now the very name Lazarus is by interpretation as much as David in that verse expresseth, Him that hath no helper. According to this difference or allowance most passages in that 72 Psalme besides the 5 ver. & the conclusion from the 17, are literally meant

both of Salomon and of Christ. But these prayers of David were propheticall both in respect of the type and the antitype; so are not many other like passages in the Psalmes, which containe patheti∣call expressions of the parties desires, griefes, or sorows, which did pen them; and yet are no lesse exquisitely fulfilled in Christ, than the for∣mer which were literally meant both of Christ and of the Psalmist, though propheticall only in respect of Christ. Every religious man, which had a religious woman to his mother, might frame his prayers in the same literall forme that the Psalmist useth Psal. 116. 16. O Lord, surely I am thy servant, I am thy servant, and the sonne of thy handmaid. Yet in as much as this Psalmist (who ever he were) was a type of Christ, that which he spake and meant of himselfe in an ordinary and common sense was fulfilled of Christ in the most exquisite sense whereof these words or let∣ters are capable. For he was the sonne of an hand∣maid, of Gods handmaid 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in such a pe∣culiar manner as no sonne of man before him was nor after shall be. And hee was the servant of God in such a sense and after such a manner, as no man could be, no man would desire to bee, save only that man who was the eternall and only son of God. But of this Title of the sonne of God, his being the servant of God, in his proper place.

10. The Psalmist againe did questionlesse both act and pen his owne part, when he thus ex∣claimed, Yea mine owne familiar friend in whom I trusted, which did eate of my bread, hath lift up his

heele against me. Psal. 41. 9. This was but an ex∣pression of some intolerable ingratitude and wrong, either past or then in working; the speech was neither altogether figurative nor hyperboli∣call, but a typicall prophecy of Iudas his Traito∣rous dealing with his Lord and Master; and in Iudas alone it was properly fulfilled according to the most exquisite and most punctuall literall sense that could have beene devised. For Iudas being in an office of trust, did then lay waite for his masters life, and did then fully resolve upon his intended treason, when he was in the messe, and dipt his finger in the same dish with him. The Father of lyes, of treason, and ingratitude did enter into his heart at the same instant, wher∣in he devoured the bread his master had reached unto him. By the speedy and more disastrous is∣sue of this prodigious Treason, preventing the Traitor for triumphing in his masters death, as his bloody confederates did: this people might have knowne that Christ was the man whom God did favour, whom the Psalmist did foresha∣dow in his complaint; and of whose resurrecti∣on he prophecied in his prayer Ver. 10, 11, 12. But thou O Lord be mercifull unto me, and raise mee up that I may requite them: by this I know that thou favourest me, because my Enemy doth not triumph o∣ver me. And as for me thou upholdest me in mine integrity, and settest me before thy face for ever. All that the Psalmist here pens, was more exquisitly acted by our Saviour, if we subduct the impreca∣tions upon his enemies, which the Psalmist min∣gles

with his prayers for himselfe.

11. The Author of the 69 Psalme (were hee David the sonne of Iesse, or some other so ensti∣led for the same reason, for which Iohn Baptist is by our Saviour himselfe called Elias) did not ut∣ter that complaint without some urgent cause or pressing occasions, Ver. 20, 21. Reproach hath bro∣ken my heart, and I am full of heavinesse, and I looked for some to take pity, but there was none, and I looked for comforters, but I found none. They gave me also gall for my meate, and in my thrist they gave me vine∣gert•• drinke. These passionate expressions could hardly proceed from such sympathy, as a pure propheticall vision of what the malignant Jewes would do for many generations after unto Christ, was likely to raise. They seeme live characters of experienced griefe and sorow, and it may be the Psalmist was then a prisoner fed with the bread of affliction, and compelled to drink water as bitter as his bread was nasty. But whatsoever the Psalmist here speakes of himselfe, and of his miserable perplexities, though in an high and tragicall straine, or in a sense somewhat hyperbo∣licall; was we know fulfilled in Christ according to the literall and punctuall sense. Briefely, all the Psalmists and other Prophets, in all their causelesse and undeserved sufferings at the hands of worthlesse and malitious men, were true types, and yet no more than types or shadows, of Christ in his agony and bloody passion. But in their im∣portunate and bitter imprecations uttered in their guiltlesse sufferings, they were not so much

types as foyles of his unspeakable patience, meek∣nesse and long suffering: for he never prayed a∣gainst his enemies (as the Prophets did) but al∣wayes for them. Their demeanour in their cala∣mities, disgrace, or torments was such as did shew themselves to be but men: His, alwayes such as did declare Him to be, what he often said of him∣selfe, truly God. And yet the bitter imprecati∣ons which the Psalmist and other Prophets used in their indigne sufferings, or against the maliti∣ous enemies of his Church and people did (by di∣vine inspiration) prove most exact typicall pro∣phecies of all the Calamities which befell the Jewish nation after they had declared themselves to be the enemies of the God of their Fathers, and put the Lord of life, their promised Messias, to death. As in particular and for instance, that imprecation of this Psalmist ver. 23. unto the 28. with that other Prophecy Isa. 29. S. Paul did see in part fulfilled in the Jewes of his time Rom. 11. 8, 9, 10. According as it is written, God hath gi∣ven them the spirit of slumber: eyes that they should not see, and eares that they should not heare unto this day. And David saith, Let their table be made a snare and a trap, and a slumbling block, and a recom∣pence unto them. Let their eyes be darkned that they may not see, and bow downe their back alway. This imprecation made by the Psalmist (but never re∣sumed by our Saviour) did fall upon them by the law of retaliation. Therefore their Table became a snare unto them, because they gave the sonne of God gall for meat••, and vineger in his thirst to

drink. But in what sense his death, or the indigni∣ties which they put upō him, was the cause of Je∣rusalems destruction & extirpation of the Jewish Nation, is more fully set downe in other medita∣tions somewhat of which may (if need so re∣quire) be inserted in proofe of the undoubted truth of the Articles of his resurrection and ascen∣sion, against the Jewes.

Notes

• * 1.1

  Cap. 14
• * 1.2

  Cap. 7. §. 1.
• * 1.3

  Dicitur au∣tem prophe∣tia, quantū equidem ob∣servare po∣tui, quatuor mod••s im∣pleri. Pri∣mum, quam id ipsum. fit, de quo propriè, et literali, ut dicitur, sen∣su intellige∣batur, sicut cap. 1. 22. Matthaeus dixit im∣pletam in Maria Isaiae prophetiam fuisse; Ecce virgo concipiet, et pariet filium. Secun∣do, cum fit non id de quo propriè intell gebatur prophetia, sed id quod per illud significa∣batur, ut 2 Reg. 7. 14. Ego ero illi in patrem, et ille erit mihi in filium, quod propriè de So∣lomone dictum esse perspicuum est. Diuus tamen Paulus de Christo, cujus Solomon figura erat interpretatur Hebrae 1. 6▪ quasi in eo impetum esset, et quod Exod. 12. 46. d••ctum est: Os non communuetis ex eo, certum est intelligi de agno, tamen Ioan: cap: 19. 36. in Christo, qui per agnum significabatur, impletum dicit. Tertio cum rec id fit de quo propriè intelligitur prophetia, nec id quod per illud significatur, sed quod illi simile est, et omnino ejusmodi, ut prophetia non minus apte de eo, quam de quo dicta est, dicipotuissè videatur, nam Poptulus hic labijs me honorat, de Iudeis qui tempore Isai: erant, Deus dixerat Isai: 29. 13. Christus au∣tem in eis, qui suo erant tempore, impletum significat. Mat. 15. 7, 8. Simile est exemplum Mat. 1••. 14. & Acto: 28. 26. Quartò tum id ipsum, quod per Prophetiam, aut Scripturam dictum erat, quamvis jam factum fuerit, tamen magis ac magis fit. Tunc enim Scriptura impleri dicitur, id est, quod per eam dictum erat, cumulatissime fieri. Observamus enim in Scripturis saepe fieri, dici, non solum quod fieri incipit, sed quod magis, ac magis fit, sicut Ioan. 2. 11. dicuntur discipuli Christi, viso miraculo aquae, in vinum conversae, credidisse, quia magis, ac magis crediderunt nam jam certe ante crediderunt. Maldonat in vers. 15. Mat. 2.