Christ and the Church: or Parallels, in three books.: In the first ye have the harmony between Christ and the foregoing types, by which he was fore-shadowed in the Old Testament, both persons and things. In the second the agreement between Christ and other things, to which he is compared in the holy Scriptures of the Old and New Testament. In the third the agreement between the Church and the types, by which it was foreshadowed in the Old Testament; and other resemblances, by which it is set forth in the holy Scriptures. By Henry Vertue, M.A. rector of Alhallows Hony-lane.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, PARALLELS. In which is shewed How the Types of Christ and the Church, and the Resemblances by which they are set forth in Scripture, are made good and fulfilled in Christ and the Church, and how Christ and his Church do answer them all. LIB. I. (Book 1)

CHAP. I.

IT being my intent to represent to the World, for their benefit, a Comparison between Christ the Head of the Church; and the Church, the Mystical Body of Christ, and the Types by which they are severally fore-signified in the Old Testament, or the Re∣semblances by which they are set forth either in the Old or New Testament; I shall (as there is just

cause) speak first of Christ the Head, and afterwards of the Church his Mystical Body.

And, for that which concerns Christ, I shall en∣deavor to shew the proportion, first, between Christ and the Types, by which he was fore-signified to the Jewish Church; and then between Him and the Similitudes and Resemblances, by which he is set forth in Scripture.

The Types of Christ were either Persons or Things.

The Persons are divers, which I shall lay down in order.

CHAP. II.

THe Persons, which I finde noted as Types of Christ, either in the ancient Fathers and Do∣ctors of the Church, or in our Modern Divines, ei∣ther Foreign, or of our own Church, were either such, as lived before the Law, or under the Law.

Of those that were before the Law, take this ac∣count.

Adam, the Protoplast, the first man, and Christ, the second Adam, compared.

Adam is by the Apostle acknowledged to be a Type of Christ, for so he says plainly, That he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.1 the figure of him that was to come, that is, of Christ, in that, as Adam communicated his Offence, and the fruits of it to all, that come from him in the way of ordinary generation, so Christ communicates his Obedience, and the fruits of it

unto all, that come from him in the way of Spiritual Regeneration. And so the Apostle proceeds to ma∣nifest it in many particulars: for he adds;* 1.2 As by the Offence of one, Judgment came upon all men to Condem∣nation; so by the Righteousness of one, the free Gift came upon all men unto Justification of Life: And,* 1.3 As by one mans Disobedience many were made sinners, so by the Obedience of one shall many be made righteous. Else∣where also doth the Apostle thus make the Compa∣rison; As by Adam all dye,* 1.4 so by Christ shall all be made alive. And so doth St. Austin make the Compari∣son;* 1.5

As none are under the Kingdom of Death without Adam, so none are in the Kingdom of Life without christ: As by Adam all are unrighteous, so by Christ all are righteous: As by Adam all men were made mortal by way of punishment, so by Christ all the Children of God are graciously made immortal.

Prosper, from St. Austin, doth somewhat otherwise follow the Comparison:

Adam slept, that Eve might be made: Christ dyed,* 1.6 that the Church might be made. Adam sleeping, Eve was made out of his side: Christ being dead, his side was opened with the Spear, whence issued the Sacra∣ments, of which the Church is formed. Hear him again:* 1.7 Out of the side of Adam, Eve was formed: and out of the

side of Christ hanging on the Cross, the Church was to be formed.

This way also doth Gregory the Great make the Comparison, in these words:

Adam sleeping, Eve is brought forth:* 1.8 so Christ dying, the Church is formed.

And this allusion doth learned Zinchy follow at large in his Treatise of the Spiritual Marriage between Christ and his Church. And, among our own Divines, Dr. Maxey, in his Sermon of Mans Excellency, among his printed Sermons, p. 417. &c.

Broughton makes the Comparison between Christ and Adam in many particulars:* 1.9

The first Adam was made a Soul having life, of Earth earthy: and therefore by the Earthly one came Disobedience, Sin, Judgment, Condemnation, Death. The se∣cond Adam was made a Spirit, giving life, from Heaven heavenly; and therefore by the Heavenly One came Obedience, Grace, Forgiveness, Justifi∣cation, Life. Adam was made the sixth day, and did eat of the forbidden Tree the sixth hour. Christ reforming Man, and healing the Fall, is fastened to the Tree the sixth day, and the sixth hour. Adam was made a man without a Father, made not inferi∣or to the Angels, and lost all. Christ was made man without a Father, made lower then the Angels, is crowned with Glory, and all the Angels worship him. Adam was tempted; Christ was tempted. Adam lost Salvation at the time of eating: Christ brought Salvation to all at the time of eating. Adam was made Ruler of the World, and lost it: Christ was made Ruler of the World, and did hold it. Adam did fall in the Garden: Christ went in∣to

a garden to recover Adams fall in the garden. A∣dams soul was in darknesse from the sixth, till the ninth hour. Christ, when he suffered, caused darkness to cover the whole earth from the sixth, to the ninth hour. Adam, by breaking one commande∣ment, lost all: Christ, by fulfilling all the commande∣ments brought life to all. Adam was called to ac∣count at the ninth hour: Christ at the ninth hour gives up the ghost, and goes to give account to his Fa∣ther. Adam was debarred of the tree of life: Christ is the true tree of life. Adam was driven out of Pa∣radise: Christ on that day opened Paradise to the poor thiefe. Adam was the head of his wife: Christ is the head of his Church. Adam was a King, a Pro∣phet, and a Sacrificer: Christ was a King, a Prophet, and a Sacrificer. Adam lived 1000 years, wanting 70: Christ was born 70 years before 4000.

Zanchy doth in two things note the parallel between Christ and Adam.

1.* 1.10

Adam was created on the sixth day, so in the sixth Age, in the fulnesse of Time, the Son of God was sent, who was made man, and under the Law, that he might free us from sin and from death.* 1.11

2.

After Adam, created on the sixth day, followed the Sab∣both in which God rested from his works; so after Christ, sent in the sixth Age, no other Savi∣our is to be looked for: for now in the last dayes he hath spoken by his Son, Heb. 1.2. but an Eternal Sabboth is to be expected by us.

CHAP. III.

Christ and Abel compared.

OF this hear S. Austin.

Abel, the younger brother was slain by his elder brother,* 1.12 namely Cain, and Christ, the head of the younger people, namely the Gentiles, was slain by the elder people, the Jewes: Abel in the field, Christ in the mount Calvary.

And a little after he addes.

The voice of the blood of Abel cried to God from the earth,* 1.13 and the blood of Christ hath a loud voice. Cain was cursed from the earth, and the incredulous people of the Jewes is cursed from the Church.

Christ and Seth.

* 1.14Broughton makes the comparison thus.

The name Seth, signifies foundation: and Christ is the rock, and sure foundation of his Church. Seth was begot in the image of his father Adam, and Christ is the ve∣ry character of his fathers person.* 1.15

* 1.16Christ and Lamech: not that Lamech, that was of Cains family, but another of that name, who was of Seths house: of a far different nature.

Broughton makes the comparison thus.

His name

signifies, striken or heart-wounded. And he was so called, in respect of some inward sorrow, that he should bear for the afflictions of the sword. And Christ was both outwardly stricken and inwardly wounded. Outwardly, when in the open Hall he was buffeted, scourged, and spit at; and upon the Cross, peirced both hands, feet, and sides. Inwardly when he was reviled with blasphemous speeches at his death, and when, instead of drink to comfort him, they gave him gall and myrrhe mingled together: but most especially when his guiltlesse soul did suffer torments, to redeem our guilty souls from the tryal of Satan.

Christ and Henoch.

Broughton makes the parallel thus.* 1.17

Henoch was a Prophet, for he prophesied of the destruction of the world by the floud; and Christ was a Prophet, and prophesied of the destruction of the world. He∣noch walked with God; and Christ did the will of his Father: The dayes of Henoch were as the dayes of the Sun, 365 yeares, according to the dayes of the year, a day for a year. And Christ is the bright Sun of justice, whose dayes are as the dayes of the Sun.

Christ and Methuselah.

Broughton makes Methuselah a type of Christ in regard of his name.

The name,* 1.18 Methuselah signifies spoile-death, or spear-death. And Christ both died,* 1.19 and rose again, and revived, that he might be Lord of quick and dead. And, he suffered death,* 1.20 that by his death he might overcome him, that had the power of death.

Christ and Noah.

* 1.21

Of this hear St. Austin also: As Noah, so Christ drunk of his Vineyard that Cup, which could not pass by him; and so the infirmity of his mortal body was discovered.

* 1.22Broughton thus compares Christ and Noah:

Noah was a Preacher of Righteousness; and Christ was the true Preacher of Righteousness, Dan. 9. Noah found grace before God; and Christ grew in favor with God and man, Luke 2. Noah was a King, Prophet, and Sacrificer; and so was Christ.

CHAP. IV.

HItherto I have set before you the Types of Christ that lived before the Flood; now follow those that lived after the Flood, before the giving of the Law upon Mount Sinai.

Christ and Melchisedech.

It is plain, that the Scripture makes Melchisedech a Type of Christ: for both it was in the Old Testament foretold, that Christ should be a Priest after the order of Melchisedech;* 1.23 and our blessed Apostle, noting the ac∣complishment of that Prophesy,* 1.24 affirms, That he was made a Priest after the order of Melchisedech: and then he proceeds in many words to set out and describe this Melchisedech: from whence many of the Divines of the Reformed Church have taken knowledg of

many resemblances between Christ and Melchisedech. Among the rest, Goulartius takes knowledg of these.

Melchisedech was both King and Priest;* 1.25 and such indeed is Christ alone. He was King of Peace and Righteousnesse; such indeed is Christ alone. Melchisedeck is set out to be considered as greater then A∣braham, in repect of his Priest∣hood, as receiving Tythes of him, and as a Preist, blessing him: such indeed is Christ, upon whom depends the sancti∣fication of Abraham himself, and of all believers, and to whom, in this respect, all owe Worship and Veneration, as the author of all.

The same Author elsewhere adds.

As he, that is, Melchisedech, re∣freshed the Souldiers of Abra∣ham, so Christ doth perpetually refresh the Army of God the Father, that is, his Church, by leaving the Sacrament of the Lords Supper for their constant use.

And of all the foregoing particulars our learned Mason, sometimes Archdeacon of Norfolk takes notice.* 1.26

CHAP. V. Christ and Isaac.

OF this hear the Author of that imperfect work upon St. Mathews Gospel, among the Commen∣taris of St. Chrysostome upon the new Testament, where he doth make them to agree in three things.

* 1.271

As Isaac, his parents being now past hope, in extreme old age, was given, as a matter of joy to all his friends: so our Isaac (namely Christ) was brought forth in the last Age of the world, an occasion of joy to all nations, as it is foretold, Luk. 2.10, 11. Christ indeed by a Virgin, Isaac of an old woman, but both be∣yond the hope of nature: I∣saac, after his mothers power to bring forth had ceased, Christ, before his mother be∣gan to be able to bring forth. 2. As Isaak carryed the wood, on which he was to be Sacrificed; so did Christ carry the Crosse, on which he was to be crucified. 3. As Isaac withstood not his father, when he would kill him, so neither did our b••••ssed Saviour contradict his Father, but rea∣dily answered, N••t as I will, but as thou wilt, Math. 26 39.* 1.28

And the second of these particulars is mentioned by St. Austin.

Who else in Isaac did

bear the wood, which was to burn him, as the sacrifice, but he that did afterwards bear the crosse, on which he was afterward to suffer death? And Prosper excel∣lently enlarges himself about this. 'Abraham (saies he) saw the day of the Passion of the Son of God figured in his owne son,* 1.29 in that he spa∣red not his onely Son, in that he took a three dayes journey to the altar of the crosse with his harmlesse sacrifice: in that his son did patiently and with∣out any crying out, give his obedient throat to his father, ready now to give the fatal stroke, being like the sheep be∣fore the shearer: and that I∣saac withstood not the binding of himself to the wood, which himself had carryed. That the Ram, held in the Bush by his horns, foreshew∣ing Christ crowned with thorns, was offered up in stead of Isaac, so that Isaac was not offered up in sa∣crifice, because the son of God was presently to rise again.

And then the learned Father concludes all in these words.

All these things,* 1.30 Abraham believing, saw in a fi∣gure, which we by Grace know to be accomplished.

Gregory the Great mentions also Isaac,* 1.31 as a type of Christ in these words,

Isaac; is led forth to be sacrificed, he carries the wood, he is layd upon the Altar (nay

(I may add) his fathers hand, furnish't with a slaughtering knife is stretched out to give the fatal stroke) and yet I∣saac's life is spared: so Christ is led out to his Passi∣on, carries the wood of his own Crosse, and so by death was sacrificed for us, as he was man, that yet, as he is God he remained immortal.

* 1.32

Broughton makes the comparison to stand thus be∣tween Christ and Isaac. Abraham offered his son Isaac upon the Altar, Jam. 2. And God did not spare his own son,* 1.33 but gave him to death for us all. Isaac was bound, and Christ was bound. Isaac, after three dayes, was given up to death, and after a sort re∣vived to life: And Christ, having suffered death, rose again the third day.

CHAP. VI.

Christ and Jacob.

HEar Justin Martyr. 'Jacob served Laban for the speckled and spotted cattel.

And Christ served an hard service even until the crosse for divers men of all sorts,* 1.34 setting them at liberty by his blood and the mystery of the Crosse.

* 1.35Hear Irenaeus,

Iacob layd hold on his brothers heel in his birth and therefore he was called Iacob, i. e. a supplanter, striving and overcoming, as we read

it said of him, he went out con∣quering and to conquer, Rev. 6.2.

And a little after,

Iacob got the birthright,* 1.36 when his brother despised it, and the younger people received Christ the first born, when the elder people refused him; saying, We have no King but Caesar, Ioh. 1. And a little after, 'Iacob did all his service for the younger si∣ster, which prefigured the Church, for whom Christ did undergo all his Passion.

Hear St. Austin.* 1.37

How Christ was to come into the world, to be married to his Church, it was prefigured in blessed Iacob, travelling into a far Country to seek a wife. Jacob first saw Rachel at the well; and at the water of Baptisme Christ was to finde his Church. And this, that Jacob in that journey took two wives, did prefi∣gure two people, namely of the Jewes and of the Gentiles.* 1.38

Finally, hear the Author of that imperfect work upon St. Matthews Gospel.

As Jacob had twelve sons, so our Jacob had twelve Apostles, begot∣ten not after the flesh, but after the spirit. And as he with his twelve sons descended into Ae∣gypt, there to be multiplied, so

Christ, with his 12. disciples descended, and was multiplied in the whole world. And as he went down to eat the mar∣row of Aegypt, so Christ came in∣to this world, to eat the marrow of the world, name∣ly, that he might gain it to himself: for the marrow of this world, are holy men.

Christ and Judah the son of Jacob.

Hear the author of that imperfect work upon St. Matthews Gospel.

Judah is interpreted a confessor, and Christ was to be a confessor to his Father; for so he sayes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Father I confesse to thee,* 1.39 or as its Translated in our Books, I thank thee, (Matth. 11.25.) And as Judah joyned himself to an harlot, and gave her his staffe and his ring, so Christ joyned himself to the Church of the Gentiles, once an Har∣lot; and gave her for her re∣ward, the staffe or rod of the Crosse, and the Ring of the Holy Ghost by Baptisme.

CHAP. VII. Christ and Joseph the son of Jacob.

HEar Tertullian.

Joseph died prefigure Christ,* 1.40 in that he was sold by his bre∣thren

into Aegypt, so Christ was sold by his brethren, being betrayed by Judas.

Hear Arnobius.

As Joseph helped the Israelites, in the time of famine, who was sold, who being sold,* 1.41 rose at last to a Kingdom, and relieved many Nations and Countries ready to perish with fa∣mine: so Christ, being sold by Judas, was exalted on the Crosse, having been first false∣ly accused by the Synagogue as Joseph was by his wanton Mistresse. After this rising from the dead, he received a Kingdom, and opening his trea∣sures, relieved thousands of ge∣nerations with corn, wine, and oil. And as Joseph instru∣cted the Princes of Pharaoh and taught his Senators wisdome, so Christ his Apo∣stles.

Hear St. Ambrose.

Joseph is sent to his brethren: so Christ: His brethren said of him, Let us kill him: such words uttered they, that thought of that sacrilegious parricide, Matth. 21.38.* 1.42 This is the heir, come let us kill him. His brethren added, And let us see what will become of his dreams. This is written of Jo∣seph, it was accomplished in Christ, when the Jews said in his Passion; If he be the King

of Israel, let him come down from the Crosse. Joseph was sold to the Ishmaelites, so Christ was sold to them that hated their God. They said, let not our hands be upon him: and thus the Iewes said in the Lords Passion, Ioh. 18.31.

Its not lawful for us to put any man to death.

Joseph was strip't of his coat, And so Christ was stript of his coat, that is, of his flesh, which he had assumed: yea, and according to the letter, of his garments, when they would crucify him.

And afterwards the same Father adds.

Ioseph opened his storehouses, so Christ opened his hidden treasuers of wisdome and knowledge of heavenly myste∣ries that none might want food.* 1.43 Nor did Christ sell to a few in Iudaea, but he sold to all, that all might believe in him; as all Countreyes came into Aegypt to Ioseph, to buy corn, and he sold to them all.

Hear St. Austin.

Ioseph's brethren, selling him, did cast him from them, but,* 1.44 when they were pressed with famine, they fly to his help: so they that rejected Christ, turning to him again, finde sal∣vation in him.

And elsewhere the same Fa∣ther.

Joseph,* 1.45 persecuted by his brethren, is honoured by strangers: so Christ, the Jewes persecuting him, is magnifi∣ed by the Gentiles.

And again elsewhere.* 1.46

While Ioseph lived, the children of Israel are not said to have in∣creased in number, but after his death, they did mightily in∣crease. This was a figure in Ioseph, but it was accomplished in Christ: while our Ioseph, namely Christ, lived on the earth, few believed on him, but after he was dead and risen a∣gain, the Israelites, that is, the Christian people, were exceedingly increased in the whole world, as he himself sayd. Except a corn of wheat fall into the earth and dye, it remains alone, but if it dye, it brings forth much fruit, Joh. 12.24.

And af∣terwards, Ver. 32. if I be lifted up from the earth, I will 'draw all men to me. Ver. 33. And this, sayes the Evan∣gelist, he spake of his death.

Hear St. Chrysostome.

As Ioseph went to his bre∣thren to visit them, and they, neither regarding the Brotherhood nor the cause of his coming,* 1.47 thought first of killing him, but afterwards sold him to barbarous people, so our Lord came to visit man∣kind, and having taken humane flesh upon him, so he came: but the unthankful Jews endea∣voured

to kill the Phisitian of soules and bodies, and did ac∣tually accomplish this intended murder: and these indeed, having apprehended him, and delivered him to be crucified, killed him: but those indeed consulted Iosephs death, but did not actually accomplish it; for it was meet, that the type should have somewhat lesse, then the truth.

And so the same Father elsewhere.

Many things are found alike in Ioseph, and in our Lord. Iosephs own brethren layd in wait for him, so our Lord.* 1.48 Joseph was stript of his party-coloured coat so our Lord. Ioseph was sold to the Ishmaelites, so our Lord by Iudas to the Pharisees. Io∣seph cast into an empty pit, came out unhurt; so our Lord, buried in a new sepulchre, rose again the third day. Ioseph was made known to his brethren, and our Lord, after his resur∣rection was made manifest to his disciples. Ioseph being in prison with Pharaohs two Offi∣cers, declared to them their dreames, hanging the one, and restoring the other to his Office: So our Lord being crucified with two malefactors, sent the incredulous one to hell, and made the believing

thief a Citizen of Paradise. Ioseph was sayd to be devoured by some cruel beast, and was proclaimed, as a King. And our Lord was crucified as man, but glorified, as God.

Finally, hear Prosper.

Iacob loved Ioseph: and God said of his Son, This is my beloved Son in whom I am well pleased, Matth. 3.17.* 1.49 Io∣seph dreamed a dreame and told it his brethren, I thought, we were binding sheaves in the field, and my sheafe arose and stood up: and your sheaves did obeysance to mine, Gen. 37.7. This did Ia∣cob foretell to come to passe in Christ, while, blessing Iudah, he sayd, all thy fathers children shall bow down unto thee, Gen. 49.8. Again, he saw other my∣steries in a dream, which also he shewed to his brethren, Gen. 37.9. Behold, I have dreamed ano∣ther dreame, and behold, the Sun, Moon, and eleven Stars made obey∣sance to me: and of our Ioseph, the Lord Jesus Christ it is sayd by the Prophet, Praise him, Sun and Moon; praise him, all ye stars of light, Psal. 148.3.

The same Father goes on with the story and applies it unto Christ.

Ioseph is sent to visit his brethren and the sheep, and our Ioseph sayd, I am not sent,* 1.50 but to the lost sheep of the house of Israel. Ioseph's brethren hated him for his

dreames. And Christ sayes of his brethren the Iews, they hated me without a cause, Ioh. 15. Io∣seph's brethren seeing him come, said, behold the dreamer comes, come let us kill him. And so sayd they in the Gospel con∣cerning the Son. This is the Heir, come let us kill him, &c. Mat. 21.38. 'Iosephs brethren receiving him, stript him of his coat of divers coloures, and cast him into a pit. And this saies our Ioseph of his Passion by the Prophet, Thou hast laid mee in the lowest pit, Psal. 88.6. And his being stript of his seamelesse coat, the history of the Gospel doth confirm. Come, sayes one of his bre∣thren, let us sell Ioseph, and let us not kill him. And this said the Iews of Christ, whom, being betrayed to them, they delive∣red to Pilate to put him to death. It's not lawful for us to put any man to death, Ioh. 18.31. Ioseph was sold by his brethren to Ishmaelites, Merchant-men going into Aegypt, for 20. pieces of silver. And, that Christ, our Ioseph was sold, both Zachary and Ieremy, the Prophets,* 1.51 do confirm. They weighed for my price 30. pieces of silver, which that Judas received of the Jews,* 1.52 the Gospel confirms.

The same Father goes on still:* 1.53

It is said, The Lord was with Joseph; and our Joseph says, I am not alone, but my Father that sent me is with me.

And again:* 1.54

Joseph is deliver∣ed into Prison; and our Joseph, Christ, as the Prophet says, was reckoned among Trans∣gressors; Isai. 53.12. While the Wisdom of God governs this innocent among the guil∣ty, which went with him in∣to the Pit, and into the Pri∣son, never left him. Our Jo∣seph, Christ, cries out here, I am as a man without strength, free among the dead, (Ps. 88.4, 5.) In that which follows, that all the Keyes and the whole Pri∣son was put into the hands of Joseph, this was to be under∣stood, That at the Name of Je∣sus every knee should bow, both of things in Heaven, and of things in Earth, and of things under the Earth: (Phil. 2.) Two of Pha∣raohs Officers were put into Prison to him, to make up, after a sort, the number of the three parties crucified. Of which [as that Joseph] our Joseph, Christ, should punish one with a deserved Punishment, and free the other by unde∣served Grace.

And again:

After two years,* 1.55 the third begining, Joseph is

brought out of Prison; and our Joseph, the Lord Christ, rose from the dead the third day. He is brought before Pha∣raoh, and the Resurrection is declared to the World. He ex∣pounds to Pharaoh his Dreams, and gives him wholesom coun∣sel, that as a remedy against the future Famine, the abun∣dance of the seven years of plenty should be layd up in Storehouses. And Christ gives such counsel: Except a grane of Wheat falling into the Earth dyes, it remains alone; but if it dyes, it brings forth much fruit. Power is given to Joseph over all Egypt; and Christ, risen from the dead, said; All Power is given to me in Heaven and Earth. Joseph sent his Agents through all Egypt, and gathered together much Corn, as the Sand of the Sea. And our Io∣seph, Christ the Lord, sent his Apostles through the whole World, saying, Go and baptize all Nations in the Name of the Father, of the Son, and of the Holy Ghost. (Matt. 28.19.) And a numberless number of Belie∣vers is gathered together, as the Sand of the Sea. Joseph made Storehouses throughout

all Aegypt, and Christ hath con∣secrated Churches through the whole world. Joseph opened his Storehouses in the time of famine, and furnished people with corn. And this is said of our Joseph, The eyes of the Lord are upon the Righteous, to deli∣liver their soules from death,* 1.56 to keep them alive in fa∣mine. But the Prophet tels us of a soul famine. I will give them a famine, sayes the Lord,* 1.57 not of bread and of water, but a famine of hearing the word of God. To them, that lay under this famine, our Joseph, the Lord Christ, gives the divine food of his body, which we tasting, see, how sweet the Lord is. Its sayd, that Joseph purchased the whole Land of Aegypt for Pha∣raoh. And of our Joseph it is said, God was in Christ,* 1.58 reconciling the world unto himself.

The same Father goes on still with the history.

Io∣sephs brethren, constrained by the famine, come into Aegypt to buy corn of him, whom they had sold.* 1.59 And they come to our Ioseph, who had crucified him, that being re∣freshed with his food, they might be freed from the famine with which their souls were vexed. They do adore, and these do adore. Ioseph, seeing his brethren knew them, but they knew not him: so the brethren of our Joseph knew him not, for had they known him, they would never have crucified the Lord of Glory, 1 Cor. 2.8. Ioseph

made himself strange to his brethren, and sayd to them by an Interpreter, Yee are spies, &c. and this also sayes our Joseph to his persecutors by his Inter∣preter Peter, Ye have denyed the just and the holy one, and have mur∣dered the Prince of life, Act. 3.14. Josephs brethren repent of the things, which they had done, and its said to these, Repent, Act. 2.38. & 3 19. Josephs bre∣thren said, we are guilty con∣cerning our brother, Gen. 42. And Reuben sayd unto them, Said I not unto you, do no hurt to the lad? but ye would not hearken to me: and now his blood is required of us: so they, that could once say to Pilate,* 1.60 His blood be upon us, and our children, said after∣wards to the Apostles,* 1.61 Men and brethren what shall we do?

we pray you shew us.

The same Father goes on further.

Joseph gave or∣der that his brethrens sacks should be filled with corn, and the money to be returned in each of their sacks, which they have brought; that the Grace of Christ might not be of Works,* 1.62 otherwise Grace were not Grace. Josephs brethren come with Benjamin; and 3000 Jewes come to Christ, Act. 2.41. Paul following, Act. 9. who speakes of himself, as the least of the Apostles, 1 Cor. 15.9. Joseph, seeing Benjamin his bro∣ther of the same mother, wept:

and Christ seeing Paul raging against the Church his mother, had pitty on him. Joseph said of his brethren to his Steward, Bring the men home, for they shall dine with me: and our Jo∣seph sayes by the Prophet to his brethren, Eat of my bread, and drink of my wine, that I have mingled for you, Prov. 9. Joseph gave gifts to his brethren, so Christ gave gifts to men, when he gave the Spirit to his. But to Benjamin, his younger brother, Ioseph gave larger gifts then to his other brethren; and this doth Paul, our Benjamin con∣fesse, saying, I laboured more, then they all, yet not I, but the Grace of God, that is with me, (1 Cor. 15.) Ioseph command∣ed his cup to be put in Benja∣mins sack, which, when it trou∣bled his brethren to have it challenged of them, was yet found in Benjamins sack. The cup of Christs sufferings, is ac∣knowledged hiddenly given in the body of Paul, when he saies, I bear in my body the marks of the Lord Iesus, Gal. 6. When Ioseph would make himself known to his brethren, he lift up his voice and sayd, I am Io∣seph your brother: Is my father

yet alive? And Christ, our Ioseph, that he might shew himself to his brethren,* 1.63 sayes, I will declare thy name to my brethren.* 1.64 Ioseph said to his brethren, Yee sent me not hither, but God, to preserve life: And of our Ioseph, the Apostle Iohn saies; To this end God sent his Son into the world, that we might live by him.

CHAP. VIII.

HItherto we have heard of the persons by whom Christ was foresignified, while the Church was in the narrow bounds of a Family. Proceed we now to the Persons, that were Types of Christ, when the Church of God came to be in a people.

Christ and Moses.

God himself by Moses prophesying and foretelling of Christ to be raised up as a Prophet,* 1.65 hath this clause, that he should be like unto Moses: but so, that, as the Truth is farre above the Type, the Body above the Shadow, so Christ above Moses, in all respects.

1. Moses was a true man, so is Christ: but Moses was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a meer man, but Christ is Immanuel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God and man in one person. Moses was a God to Pharaoh,* 1.66 but he made a God; I have made thee a God but Christ is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God; of himselfe, He is Deus genitus, God by Eternal Generation. And, even in regard of the Humane Nature. Moses came from Adam in the way of ordinary Generation, by conjun∣ction of male and female, he had a father and a mother: Christ also came from Adam, but not in the way of or∣dinary Generation; as man he had a mother, but not

a father: He was born of a Virgin, but conceived of the Holy Ghost. Hence also Moses was conceived and born a sinner; even to him, as well as to others came the contagion of Original sin, and hence he was sub∣ject to miscarriages in his life: but of Christ the Apo∣stle can say, Such an high Priest we have, who is holy,* 1.67 harmlesse, undefiled, seperate from sinners: and hence he could appeal to his enemies themselves; and say,* 1.68 which of you convinces me of evil?

2. As Moses brought Israel from bondage under Pha∣raoh, so Christ hath set us free from bondage under Satan the Prince of darknesse: and here the comparison holds aptly: the Parallels are, Christ and Moses, Satan and Pharaoh, bodily and spiritual bondage, Israel accor∣ding to the flesh, and Israel according to the spirit: but here also Christ is (though like Moses, yet) far more excellent then He. Moses wrought an external delive∣rance, the conveniencies of which reached to the bo∣dies of the Israelites, an handful of the world: but Christ hath wrought a spiritual deliverance, the convenien∣cies of which reach to the souls of all Believers of all Nations; what comparison is there between them? Moses, though he began the work, could not yet con∣summate it: he brings Israel out of Aegypt, he carried them through the red Sea, and through the Wilder∣ness, even to the Borders of the Land of Promise, but he must not put them into the possession of it: Ioshua must begin where Moses left, he must: bring Israel into it. But yet neither could Ioshua make a perfect work of it: he put them into Possession, but neither could he, nor all the following Judges and Kings keep them in Possession: how soon and how frequently were they molested and brought under their enemies? how were they at last dispossest, the Ten Tribes by Salmanasar, the other Two Tribes by Nebuchadnezzar? And, though

they were released by Cyrus, and by Ezrah and Nehe∣miah brought again into their own Country, yet how were they by the Romanes so dispossest and scattered in∣to all Nations, that to this day, they never had the hap∣pinesse to return again to their native soil; but remain scattered Vagabonds over the face of the whole world: but Christ hath wrought a full and perfect salvation for us: He hath set us free from that miserable slavery, in which we were under Satan, that hellish Pharaoh: He hath brought us into, and (maugre the malice of all our spiritual enemies) upholds us in the state of sal∣vation.

3. Moses was a mediator between God and the peo∣ple,* 1.69 I stood, sayes he, between the Lord and you: and so is Christ a mediator between God and us; There is one Mediator, sayes the Apostle, between God and man, even the man Jesus Christ. Herein therefore He was like Mo∣ses: but yet herein also He farre exceeded him: as the Apostle sayes,* 1.70 He, namely Christ, is Mediator of a better Covenant, which was established upon better promises.

4. Moses wrought great signes and wonders in Ae∣gypt, and the Red Sea, and in the Wildernesse, the Hi∣story of the old Testament makes it manifest: And Christ also wrought great miracles; the History of the Evangelists is clear for it: therefore herein also Moses was a Type of Christ: and yet herein also He farre ex∣ceeds him.* 1.71 Hear we our Saviour; If I had not done among them the works that no other man did, &c. hear the blind man restored to his sight;* 1.72 Since the world began was is it not heard, that any man did open the eyes of one that was born blind. Hear the attestations of the people, upon the stilling of the Tempest:* 1.73 What manner of man is this, that even the winds and the sea obey him? upon the casting out of the unclean spirit:* 1.74 what thing is this? what new Doctrine is this? for with Authority commands He even the

unclean spirits, and they obey him: upon the healing of the paralitick: we never saw it on this fashion,* 1.75 and finally, upon the healing of the man, that was dumb and deaf, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.76 He hath done all things well, He makes both the deafe to hear, and the dumbe to speak.

5. He was like to Moses in respect of excellency. Moses excelled all the Prophets in the manner of Gods revealing himself unto him. Hear now my words,* 1.77 sayes God, If there be a Prophet among you, I the Lord will make my self known unto him in a Vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all my house: with him I will speak mouth to mouth, even apparently, and not in dark speeches, and the simili∣tude of the Lord shall he behold: But herein did our Sa∣viour farre surpasse him and them all: No man, sayes St. John, hath seen God at any time: and then he adds,* 1.78 the onely begotten, which is the bosome of the Father, hath declared him.

Lastly, Christ and Moses are by the Apostle likened in the point of faithfulnes, but yet even in this, the pre∣eminency is given unto Christ in two respects: 1.* 1.79 Mo∣ses as a servant, Christ as a Son. 2. Moses in the house of God, Christ over his own house, as the buil∣der thereof.

Hear Tertullian.* 1.80

Moses is said to be a God to Pharaoh: Christ is found to be God and Lord to the whole world.

Hear Athanasius.* 1.81

Moses was a servant, Christ the Son. Moses faith∣ful in the house; Christ over the house, as who hath constituted it, and is the Lord and builder of it, and as God doth sanctifie it.

* 1.82Hear St. Chrysostome.

Moses was a Type of Christ, for as from Moses the Seventy Elders were filled with the Holy Ghost, Num. 11.17. so the world hath recei∣ved the Holy Ghost from Christ.

And so indeed St. John sayes, we have an unction from the Holy one.* 1.83 The Holy one is Christ, the Unction is the Holy Ghost.

Hear St. Austin.

Moses is cast out by his mother,* 1.84 and is taken up by Pharaohs daughter: Christ is refused by the Synagogue, that is of the Jewes, of whom He came, and is found and received of the Church. Moses left his people and in a strange Country married an Aethiopian woman: so Christ, having forsaken his own people, is married to the Church in For∣reign Nations.

* 1.85Hear Prosper.

When the Pa∣rents of Moses could no longer conceal him, his mother pro∣vided an Ark of Bulrushes, and daubed it with slime and pitch, and layd her child in it, and cast him into the River: here are fi∣gures upon figures, while yet all these actions Typifie Christ and the Church. And a little after: Pharaohs daughter going to wash in the River, knew that this was one of the Hebrews infants, and, taking him up, she brought him

up as her Son. And the learning of this world coming to Christ, being wash't in the spiritual wa∣ter, laid aside her pride, and as a great one, taking up this little one, by the grace of humi∣lity, joyned to the person of the Church, which is as the daughter of Christ, becomes a mother. And a little after. 'By Moses the Isra∣elites were set free from the Aegy∣ptians, and by Christ the soules of men are set free from unclean spi∣rits. Moses being grown up, saw an Aegyptian offering wrong to an Hebrew, delivered the Hebrew by slaying the Aegyptian. And this doth our Moses, Christ the Media∣tor, freeing soules from the pow∣er of darknesse in that multitude of the spiritual seed of Abraham, which hath encreased, as the sand of the Sea; He de∣stroyed the Aegyptian, when devils cast forth, cry out, What have we to do with thee, Jesus thou Son of David? art thou come to destroy us before the time?

He goes on with the History of Moses:* 1.86

Another day (says he) Moses saw two Hebrews striving together, and he sought to set them at agreement. And he that had done the wrong, said, Who made thee a Judg over us? Wilt thou kill me as thou killedst the Egyptian yesterday? And our Moses, Christ

the Mediator, cries by David; My Soul hath long dwelt with them: I am for Peace, but when I speak they are for War: Psa. 120.6, 7. Moses fled at that word, and became a stranger in the Land of Madian. And our Moses said, I would go far off, and abide in the Wilderness: Psa. 55. Moses took to Wife the Daughter of Jethro the Priest of Median, to signifie, That our Mediator should take to Wife the Church out of the Gentiles. Moses fed the sheep of Jethro his Father-in-law in the Wilderness. And Christ our Me∣diator, feeding his sheep, says, The good Shepherd lays down his life for his sheep. Moses, moved by that terrible Vision, went to see, why that Fire came down upon the Mountain, and the Bush was not burnt. And our Moses testi∣fies, That he came to send Fire upon the Earth, which, for the profit of men, he would have to be further kindled. It's said to Moses, Loose thy shoes from off thy feet, that the feet of our Media∣tor, publishing good tydings, might be free and beautiful. Mo∣ses is commanded to go to the Children of Israel, and to the King of Egypt, that he should send his people out of his Land: And

our Mediator says, I am not sent, but to the lost sheep of the House of Is∣rael. Moses excuses the business, that he is slow of speech, and of a slow tongue: (Exod. 4.) And our Moses to the Jews, My Word hath no place in you. God again being instant with him to go, he alto∣gether puts off the business, that it might be a Type of that Voyce of our Saviour, savoring of hu∣mane infirmity, which he under∣took; Father, if it be possible, let this Cup pass from me: (Mat. 26.) Order is given to Moses, that he should joyn his Brother Aaron with himself; and Moses to do the business towards God, and Aaron the business towards the People. And it's said to our Mediator, I will give thee the Hea∣then for thine Inheritance, &c. (Psal. 2.8.) But by Aaron we may understand Paul chosen to speak unto the People, of whom our Mediator says to Ananias, He is to me a chosen Vessel, to bear my Name before the Gentiles, and Kings,* 1.87 and the Children of Israel. Moses and Aaron, speaking to the Hebrews, as∣sured them, that they were sent of God to bring them out of Egypt, whom the People hearing, bow∣ing their heads, they worshiped, and seeing their Miracles, they believed. So, while Paul preached to the Jews and Gentiles, confidently promising Sal∣vation of their Souls by Christ, and wrought Mi∣racles,

he suddenly converted them to the acknow∣ledgment of God, and freed Kings themselves from the future Judgment of God.

Hear him again:

God calling Moses into Mount Sinai, gave him a Law written in Tables of Stone,* 1.88 which he was to deliver to the People, which they carefully keeping, they should re∣ceive the Land of Promise. Our Mediator, the Lord Jesus (of whom Moses was a Type) ascend∣ing into the Mount with his Dis∣ciples, shews by what means men may become happy, wrote a Law, not in Tables of Stone, but in the fleshly Tables of the Heart by the Spirit of God, by which they may come to enjoy, not Earth, but Heaven, and Eternal Life, that keep his Command∣ments.

* 1.89Hear him again:

Moses many ways praying to God for the Peo∣ple, at last offering himself for the Sin of the People, (Exod. 32.) under a figure he expressed our Mediator, who dyed for the un∣godly: (Rom. 5.)

* 1.90Hear him again:

Moses was the meekest man upon the Earth, wherein he was a Type of Christ, who said of himself, Learn of me, that I am meek: Mat. 11.29. Aaron and Miriam speak against their Brother Moses, for that he had

married an Aethiopian woman. And the brethren of Christ spoke against him, for that he did eat with Publicans and sinners.

Hear Junius.* 1.91

The mediation of Moses was a certain shadow of the mediation of Christ, and in Christ it hath its body or truth.

CHAP. IX.

Christs Priesthood and Aarons.

THe Apostle in the Epistle to the Hebrews com∣pares these together, but so that he acknow∣leges and proves the Preisthood of Christ to be farre more excellent, then the Priesthood of Aaron; and that in many particulars.

1. They that are the Sons of Levi,* 1.92 who recieve the Office of the Priesthood have a commandement to take Tythes of the people according to the Law, that is, of their brethren:* 1.93 but He, whose descent is not reckoned from them, received Tythes,* 1.94 of Abraham: and so Levi, who received Tythes, payd Tythes in Abraham: for He was in the loines of Abraham,* 1.95 when Melchisedech met him.

2. Aaron came of Levi: but He, of whom these things are spoken, sayes the Apostle, pertains to another Tribe,* 1.96 of which no man gave attendance at the Altar, for its mani∣fest, that our Lord sprang out of Judah,* 1.97 of which Tribe Mo∣ses spake nothing concerning the Priesthood.

3.* 1.98 Those Priests were made after the Law of a car∣nal

commandment, but Christ, after the power of anend∣lesse life.

* 1.994. Those Priests were made without an oath, but Christ with an oath, by him, that said unto him, The Lord hath sworn, &c.

* 1.1005. They were many Priests, because they were not suffered to continue by reason of death: but this man, because He continues for ever,* 1.101 hath an unchangeable Priesthood.

6. they were all sinners, even Aaron himself had his sins,* 1.102 as the History makes it manifest. But such an high Priest have we, who is holy, harmlesse, and undefiled, sepa∣rate from sinners.

7. Those high Priests needed to offer sacrifice, first for themselves,* 1.103 and then for the people: its not so with this high Priest, for He was void of sin.

* 1.1048. The Law made men high Priests, which have infirmi∣ty, but the word of the oath, which is since the Law, makes the Son, scil. high Priest: so that the other Priests were meer men, infirm men, but this high Priest, our Lord Jesus Christ is Immanuel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God and man in one person.

9. Other Priests sacrificed bruit creatures, Oxen, Sheep,* 1.105 Goates, but our high Priest offered up himself. Oh excellent sacrifice.

* 1.10610. The priests, namely, the inferior Priests, went al∣way into the first Tabernacle, accomplishing the service of God: but into the second went the high priest alone once every year, not without blood, which he offered for himself and for the errors of the people:* 1.107 but Christ being made an high Priest of good things to come, by a greater and more perfect Tabernacle, not made with hands, that is, not of this building, neither by the blood of Goates and Calves, but by his own blood,* 1.108 he entred in once into the holy place, not into the holy places made with hands, which are figures,

of the true, but into heaven it self,* 1.109 now to appear in the presence of God for us.

11.* 1.110 The high priest enters into the holy Place every year with the blood of others, but Christ needs not to offer him∣self often, for then, as the Apostle argues,* 1.111 must He often have suffered since the foundation of the world: but now once in the end of the world hath He appeared to take away sin by the sacrifice of himself. And then he amplifies it by a comparison, As, sayes he,* 1.112 its appointed unto men once to dye, and then comes the judgment: so Christ was once offered to bear the sins of many; and unto them that look for him shall He appear the second time unto salva∣tion.

12. The sacrifices,* 1.113 which they offred year by year conti∣nually, could not make the people perfect: the Apostle proves it two wayes: 1. for then, sayes the Apostle,* 1.114 would they not have ceased to be offered? As if he had sayd, they would, and he proves the consequence, because the worshippers, once purged, should have had no more conscience of sin: but now in those sacrifices there is a remembrance of sins every year. 2. Ab impossibili: for, sayes he,* 1.115 its impossible,* 1.116 that the blood of Buls and of Goates should take away sin; So inefficacious were all the Legal Sacrifices. But then he addes, concerning the efficacy of Christs Sacrifice, by way of opposition: But this man,* 1.117 after he had offered one Sacrifice for sins for ever, sate down on the right hand of God. And then he adds this, as the rea∣son:* 1.118 for by one offering he hath perfected for ever them that are sanctified.

Thus farre I have traced the Apostle in his Parallel; now hear others. St. Chrysostome takes notice of this difference between them, that the Priest, under the Law, was Priest, not King, but Christ is both King and Priest, as also Melchisedech was, King of Salem, and Priest of the most high God.

Among you (sayes

he,* 1.119 speaking to the Jewes) the Kingdom and the Pristhood were divided each from other, but in Christ both of them are joyned together.

Sibrandus Lubhertus takes notice of some of these differences.* 1.120

Under the Priesthood of the old Testa∣ment bloody sacrifices were every day offered, but in the Priesthood of the new Testament there is but one bloody sacrifice, and that was but once offered, nor ought it to be often offered. In the Priest∣hood of the old Testament, the high Priest entred once every year into the most holy place, that was made with hands: but the high Priest of the new Testament entred not into the holy place made with hands, but into hea∣ven it self, and there He appears continually for us. In the Priest∣hood of the old Testament the Priest was one thing and the sacri∣fice another thing. But in the new Testament the priest and the sacri∣fice are indeed one and the same: for Jesus Christ is the high Priest and He is the sacrifice it self, for he offered himself to his Father for the remission of sins. But what needs many words? for the scripture it self makes this a diffe∣rence between the high Priest of the old and of the

new Testament, that the high Priest of the old Testament had successors, but Christ hath no suc∣cessor, As the Apostle tells us,* 1.121 They were many because they were not suffered to continue by reason of death: but this man, because he continues for ever,* 1.122 hath an un∣changeable Priesthood.

Christ and the high Priest.

Hear St. Austin.

The high Priest went alone in∣to the Holy of Holies,* 1.123 while the people stood without: as now Christ is entered into the secret place of Heaven, to make inter∣cession for us, while the people, whose Priest he is sighs with∣out.

Weemse makes the high Priest a Type of Christ in five things, in his person, in his annoynting,* 1.124 in his ap∣parel, in his marriage, in his death.

1. In his person: there must be no blemish in him: so neither was there in Christ.

2. In his Anointing: the high priest was anointed with the holy oyl: and so was Christ:* 1.125 God hath a∣nointed thee with the oyl of gladnesse, &c.

3. In his garments: his crown signified his Kingly Office: his Urim and Thummim signified his Priest∣ly Office, and his Bells his Prophetical Office.

4. In his marriage. It was not lawful for the high Priest to marry a widow, because he had not her first love nor a divorced woman because he had not her just love, nor an whore, because he could not have her whole love: he might onely marry a Virgin: so Christ requires of his Church her first love, just love, and her onely love.

5. In his death: He that kild a man negligently, fled to the City of Refuge, and stayed there till the death of the high Priest: and then he was free: so Jesus Christ by his death frees us, and sets us at li∣berty.

Dr. Gouge also makes the comparison between Christ and the high Priest in sundry particulars.

* 1.1261.

The high Priest was annointed, and this oint∣ment ran down from his head to the skirts of his gar∣ment: this was an outward sign of his Calling and Gifts:* 1.127 so Christ was annointed, He was Called and had Gifts to fit him for the execution of his Offices: and of his fulnesse we all receive, and Grace for Grace.

* 1.1282.

The high Priest was arrayed with rich and glo∣rious apparel, which is described by Moses. So Christ is arrayed with Immortallity, Incorruption, Pu∣rity, Majesty, and all manner of glory fit for his place.

* 1.1293.

Among other things wrought by the Art of man, the high Priest had in his breast plate two things, Ʋrim and Thummim,* 1.130 which (according to the notation of the words) signifie Light and Integrity. And Christ, the true high Priest, hath in him all the trea∣sures of wisdome and knowledge: and his purity is set out by the Apostle to the ful, Heb. 8.26.

* 1.1314

The high Priest carryed before him on his breast-plate the names of the twelve Tribes of Israel. And Christ hath the names of the whole Church in con∣tinual remembrance, and presents them to his Father, to be gratiously accepted by him.

5.

On the high Priests Mitre, in a plate of gold, was ingraven, Holinesse to the Lord. Two reasons are rendred hereof, one, that he might bear (and so take away) the imperfections of their best works; the other that he might make the people acceptable to

the Lord, In Christ were truly and properly accom∣plished those things, which onely were typified in and by the Priest.

6.

There were Bels of Gold on the skirts of the high Priests Ephod, which, with the least motion of his body, sounded. So Christ by his intercession makes a continual pleasant sound in the ears of God.

CHAP. X. Christ and Joshua.

HEar St. Chrysostome.* 1.132

He was called Jesus, who after Mo∣ses, did bring the people into the Land of Promise, but Christ into heaven, and the good things, that be in heaven: Joshua, after Moses was dead; Christ, after the Law given by Moses ceased. Joshua had the dignity of a Duke or Captain, Christ hath the Majesty of a King.

Hear him again.

He, namely Joshua, brought the people into the Land of Promise, as Christ into heaven, not the Law, as neither Moses; the Law cannot bring us in, but grace.

Hear St. Austin:

Neither Mo∣ses nor Aaron bring the People in∣to the Promised Land (for both of them dyed before the People en∣tered)

but Joshua: The mystery of which we may understand; That neither the Priesthood, which was instituted before, which is represented in Aaron, nor the Law, which is represent∣ed in Moses, bring the People of God into the Land of Eternal In∣heritance; but Joshua, who was a Type of Christ; that is, Grace through Faith. And Aaron in∣deed dyed, before Israel entered into any part of the Promised Land: but the Land of the Amo∣rites was taken and possessed, Moses yet living: but the People was not suffered to pass over Jordan. For the Law is in some part observed in Christianity, as containing Precepts, which we Christians, even to this day, are commanded to observe. But that Priesthood and those Legal Sacrifices have no place in the time of Christianity, saving that they were transacted as shadows of things to come.

Hear him again:

After the Death of Moses, Joshua entered upon the Principality; and when the Law ceased,* 1.133 Christ entered upon the Government of the whole.

CHAP. XI. Christ and Jephte.

HEar Saint Austin:

The name Jephte signifies opening:* 1.134 so Christ opened to his Disciples the sense of the Scriptures concern∣ing himself: Luke 24.27. Jeph∣te's Brethren rejected him, and cast him out of his Fathers house; objecting to him, that he was a Bastard, as if they were born of the lawful Wife. So delt the chief Priests with Christ, who boasted of keeping the Law, as if he had broken the Law, and consequently were not a le∣gitimate Son. Jephte fled; and so did Christ: He fled, because he concealed it from them how great a person he is: He fled, be∣cause he was hid from them that raged against him: (1 Cor. 2.8.) He fled, because they saw his infirmity in dying, but they saw not his power in rising again. Jephte dwelt in the Land of Tob: Here the Resurrection of Christ seems to be understood; for what is a more rich Land, then an earthly Body, having put on the excellency of Immortality

and Incorruption? Vain persons were gathered to Jephte; and this was objected to Christ, Why (say they) eats your Master with Publicans and Sinners? (Matt. 9.11.) and this was fulfilled in Christ, when they crucified him between two Thieves: (Luke 23.33.) But especially it was fulfil∣ed in him after his Resurrection, when wicked men were gathered to him, to obtain Remission of Sins through him, who walked with him, because they lived af∣ter his Laws. Nor doth this cease to be done to this day, and so on, as long as sinners shall fly to him, that he may justifie the ungodly. Jephte's Brethren, that cast him out, turn to him, and seek him, that they might be saved by him from the Ammonites: which clearly fore-signifies, that they, who rejected him, turning to him, finde Salva∣tion in him; whether we understand them that were converted by Saint Peters Sermon, (Acts 2.) or whe∣ther we understand that Calling of the Jewish Nati∣on, which is hoped for in the end of the World.

Hear Prosper: having gone over the History of Jephte, he adds;

These Figures and Mysteries do so relate to the Lord Jesus,* 1.135 our onely Judg and Captain, that we may know, that He, being willing for our Redemption to take revenge up∣on our Enemies, offered up his flesh, as his onely Virgin Daugh∣ter.

CHAP. XII. Christ and Sampson.

HEar Saint Jerom:

Sampson was a Type of Christ,* 1.136 in that he loved the Church of the Gentiles, once an Harlot; and killed many more Enemies dy∣ing, then living.

Hear Saint Austin:

Who was it,* 1.137 that in Sampson killed the Ly∣on in the way, when he went to take a Wife among the Philistins, but He that, being about to call a Wife among the Gentiles, said, I have overcome the World? And a little after: What meant the Hony-comb in the mouth of the Lyon killed, but that the Laws of the Kingdoms of the Earth, which once raged against Christ, do now defend the preaching of the Gospel?

Hear him again:* 1.138

A Lyon met and roared upon Sampson, going to take a Wife from among the Philistins: So the World roared upon Christ, going to have a Church among the Gentiles. But what did Sampson? He took the Lyon, and held, and tore him in pieces, and he was in his hands

as a Kid of the Goats: So, Christ having destroyed the for∣mer fierceness, the Kings and people of the Gentiles rage not a∣gainst Christ; nay, even in the Kingdoms of the Gentiles we finde Laws for the Church, as the Hony-comb in the mouth of the Lyon.

Hear Prosper: Having mentioned the Birth of Sam∣pson, he concludes thus:

Every action of whom,* 1.139 sounds out the Lord Christ in a figure.

Then, descending to particulars, he adds;

Sampson went to Tim∣nath,* 1.140 and loved there a woman of the Philistins, and desired his Pa∣rents to procure her to be his Wife. And our valiant Sampson descended from Heaven, by Faith to joyn to himself in marriage beloved Souls among the Gen∣tiles.

* 1.141He proceeds in the same Chapter.

While Sampson went to see his e∣spoused Wife, a young Lyon meets him, which he, being full of the spirit, rent in pieces. And in his return, going out of the way, he looks upon the kar∣kase of the Lyon, & finding an ho∣ny-comb in his mouth, he did eat of it, and gave thereof to his Pa∣rents, not telling them what he had done. And this did our Na∣zarite, the Lord Jesus: He divi∣ded

the people of the Jews, of whom Balaam said, Judah is a young Lyon: And the parts of this people to be scattered abroad, David testifies, saying, Scatter them by thy power. Psal. 59. Vers. 11. And this we do not so much believe, as see to be done. But, by the hony-combe, which he found in this Lyons mouth, understand the spiritual Law of this people, which the Bees, the Patriarchs and the Pro∣phets framing, they powred into it the honey of the word of God. This he took out of the dead Lyon, who, the Jews being rejected, gave that Law to the Gentiles. And this did the body of our valiant Judge, the Lord Christ, as he sayes. How sweet is thy word to my taste? yea sweeter then hony unto my mouth, Psal. 119.103. And Salomon, Pleasant words are as an hony-combe, Prov. 16.24. He gave of this to his parents, either to his disciples, while he opened their mindes to understand the scriptures, (Luk. 24.) or to those of the Jewes, who embraced the faith of Christ, that even they might taste and see, how gracious the Lord is.

He proceeds.* 1.142

He brought forth a riddle of this action on the mar∣riage day, under a certain promise of thirty sheets and thirty changes

of rayment if they could open his riddle, Out of the eater, sayes he, came forth meat, and out of the stronge came forth sweetnesse: which when they could not understand, they prevailed with the woman by threatnings to get out of him the meaning of the riddle, and so they unfold it, saying, What is sweeter then hony? what is stronger then a Lyon? to whom he said, If yee had not plowed with my heifer, yee had not found out my riddle. So that great mystery of the Gospel, which was vailed under the Law, and lay hid in God for many Ge∣nerations, being reveiled by Christ, was manifested among the Gentiles.

* 1.143Again.

Sampson having destroy∣ed many of the Philistims, stript them and so did speedily perform his promises, that it might be a Type of that, which was said of Christ, He shall devide the spoiles of the mighty: for He hath destroyed his enimies, while for sin he con∣demned sin in the flesh, making good his promises of the spoiles, not according to merits, but ren∣dring good for evil to the miserable.

* 1.144He goes on.

Sampson going to his people, his wife was by her parents given to another man: and this do unstable soules, which

not keeping the communion of Christ with a chast and faithfull heart, give themselves up to every heretical Doctrine.

Proceeding in the history, he addes further.* 1.145

Sampson return∣ing, when he saw that his wife was given in marriage to another man, having taken three hundred foxes, tying their tailes together, and putting firebrands between, he suddenly burnt their country. And our valiant Lord, sayes (meaning Hereticks) Take us the little foxes, that marre our vines, which have also firebrands rather of error, then of divine love, &c.

He proceeds in the story, continuing the Parallel be∣tween Sampson as the Type, and Christ, as the Truth.

The same Sampson, sayes he, loved another woman of that people, to whom while he was going,* 1.146 his enemies laid wait for him; but the divine power was present with him; for taking the jaw-bone of an Ass, he slew with it a thousand men, and put the rest to flight. And, when he was ready to faint with thirst, calling upon God, water flowing out of an hollow place in the jawbone, restored him, being satisfied with it, to his former strength, and made him a conque∣ror, his enemies being overcome. If

ye look at our valiant Lord, ri∣ding upon an Asse, you shall finde a farre greater number van∣quished by him. And to his body ready to perish with thirst, water and blood issued out of his side, with which every Christian soul being satiated, says, He led me out to the waters of comfort.

* 1.147And a little after he adds.

Christ was sold in Joseph before the Law, he was sold in Sampson under the Law, he was sold by Judas to the Jews under the Gospel.

* 1.148He goes on.

Sampson suffered himself to be bound with green wyths, that were never dryed: but when Dalilah said, the Phi∣listims be upon thee Sampson, he brake the cords, as a thred of tow is broken when it touches the fire, and put all his enemies to flight. And our strong Lord suffered himself at Hierusalem to be bound with such cords, for they bring to him a woman taken in Adultery, and tempting him say, Master we found this woman in the very act of Adultery, and Moses commanded such to be stoned, but what sayest thou? Joh. 8.3, 4, 5. And now they thought they had bound him fast. But our Jesus broke these cordes with this an∣swer, Verse 7. Who among you is

without sin, let him cast the first stone at her: which when they heard, they departed one after another, so that the cord, with which they had bound him, was broken, as wax melts before the fire.

And again.* 1.149

Sampson was bound with new cords, and when that was done, Dalilah said, the Phi∣listims be upon thee Sampson. But he being filled with the spirit, brake them from his armes, like a thread. And our Lord suffe∣fered himself to be bound, when the Pharisees came and said unto him, Master, Thou teachest in truth, and regardest not the person of any, Is it lawful to give Tribute to Caesar, or not? (Matth. 22.16, 17.) but Christ broke all the knots with that word: why tempt ye me, ye hypocrites? shew me the tribute mo∣ny: and they brought him a penny: and he said, whose image and super∣scription is this? they said, Cae∣sars, Render (sayes the Lord) to Caesar the things that are Caesars, and to God, the things that are Gods; with these sayings he did spee∣dily break those cordes, who, as man, sings to his God, Thou hast broken all my bonds asunder, Psal. 116.16.

He goes on.

Dalilah a third time solicites him, and sayes, How oft doest thou deceive me?* 1.150 tell me how thou mayest be bound: The Jewes spake almost

the same words to our Judge Christ. How long make you us to doubt, If thou be the Christ, tell us plainly, Joh. 10.24. Sampson suf∣fered himself a third time to be bound on this manner: If, sayes he, thou weavest the seven locks of my head, I shall be weak: which the woman did, and then sayd, The Philistims be upon thee Sampson: But he rising, put his enemies to flight: so was Christ used: for the Pharisees come and say to him. Master, Moses said, if a man dye, having no children, his brother shall marry his wife and raise up seed to his brother: now there were among us seven brethren, and all the younger brethren in order married the wife of the Elder bro∣ther, and all of them and the wo∣man at last died without issue; in the resurrection therefore whose wife shall she be of the seven? Matth. 22.24.28. but, by how much more strongly they thought they had bound our strong one, by so much more speedily he answered the Objection, (Luk. 20.34.) the children of this world, saies he, marry and are given in marriage, but they that shall be Judged worthy of that world, neither marry, nor are given in marriage, for they cannot dye, but are like unto the Angels.

He goes on:

The hour of Sam∣psons death was coming:* 1.151 and our Sampson said, The hour is come for the Son of man to be glorified: For except a grain of Wheat fall into the Earth, and dye, it abideth alone; but if it dyes, it brings forth much fruit: (Joh. 12.)

He proceeds:

Dalilah being ur∣gent upon him,* 1.152 and weeping be∣fore him, he was vexed to the death; as a Type of that, which Christ our Sampson said, My Soul is exceeding sorrowful, even unto death: (Mat. 26.38.)

He adds further:

Before Dali∣lah did these things [namely,* 1.153 be∣fore she shaved off the seven locks of his head] she sent for the Lords of the Philistins, saying, Bring the silver, for now he hath told me all his minde: And receiving the silver, she made a certain de∣livery of him into their hands, as Iudas did of Christ.

He adds:* 1.154

That was done in Sampson as a Type, which was af∣terward manifestly acted in our Lord Christ: for this, That Dali∣lah made Sampson to sleep in her Bosom, is that which our Lord said, It cannot be that a Prophet should perish out of Jerusalem: (Luk. 13.) That with a Razor she did shave his head, was a

Type of Christs being crucified in the place called Calvary, in the place of a dead mans skull. Sam∣pson being shaved, his strength departed from him: and Christ, hanging on the Tree,* 1.155 cryed out, My God, my God, why hast thou forsaken me? Sampson was bound in Fetters; and Christ was nailed to the Cross.

He concludes with this:

One great Miracle Sam∣pson wrought in his death, which also our Lord fulfilled:* 1.156 Laying hold on the two Pillars, which upheld the House, on which the Philistins were set, calling upon God, he desires the renewing of his strength, and by the power of the Spirit he threw down the Pillars; and so, the House and the People falling, Sampson slew more at his death, then he had slain in his life-time. And our Lord did that more manifest∣ly, which he did in a mystery: for, in his death, moving the two Corners of the World, namely, the Jews and Gentiles, as two Pil∣lars, he destroyed all Idolatry.

* 1.157Hear Wotton:

As Sampson saved Israel by his death, so did Christ save his Church. And, as Sampson kill∣ed his Enemies more by death then by life, so did Christ.

Hear Scharpius, who, speaking of the fact of Sam∣pson bringing down the House on his own head, and so occasioning his own death, says;

In that fact he

was a Type of Christ,* 1.158 of his own accord offering himself to death, that he might take revenge upon the Enemies of God and the Church, and might, even in dy∣ing, triumph over them.

Finally, hear Weemse making the the Comparison:* 1.159

Sampson (says he) was a Type of Christ, as in his Conception, so in many of his Acti∣ons, and in his Death. As the Angel Gabriel told the blessed Virgin Mary of her Conception, so the Angel tells Sampsons Mother.* 1.160 Sampson was a Type of Christ in his Name: he was called Shampson, So∣lilus, or little Sun:* 1.161 so Christ was the Sun of Righte∣ousness. He was a Type of Christ in his Marriage; as he married with the Philistins, so did Christ with the Gentiles. And as Sampson killed more at his death then in his life, so did Christ.

CHAP. XIII.

Christ and David.

HEar Arnobius:

Absalom per∣secuted his Father [David] and was hanged in the Tree:* 1.162 Ju∣das betrayed his Lord, and he went and hanged himself. As the History declares the by-past suffering of David, so the My∣stery foreshews the future suffer∣ings of [Christ] the Lord.

Hear Athanasius:

David was a Shepherd,* 1.163 and Christ a Shepherd; but David of Sheep, Christ of Souls. Samuel, a Priest, anointed David to be a King; and John, as a Priest, baptized our Saviour. David, being anointed to be a King, came not presently to the Kingdom, but was content for a long time to serve Saul: And so our Saviour, though he was be∣gotten a King from all Eternity, was yet content to serve; for he took upon himself the form of a Servant: (Phil. 2.7.) Saul per∣secuted David; and Herod perse∣cuted Christ: but neither did Saul, persecuting, hurt David; neither did Herod, persecuting, hurt Christ. Absalom, Davids Son, rose up against his Father: and Iudas rose up against Christ, and he also a Son; for so Christ calls his Disciples Children, while he says, Children, Have ye any meat?

Ioh. 21.5. [And so, before, while Iudas was yet alive among them; Children, How hardly shall they, that trust in Riches, enter into the King∣dom of Heaven? Mark 10.24.]

This David was anointed with visible Oyl, but our Saviour far otherwise, even with the oyl of gladness above his fellows. David was anointed by man, but Christ by his Almighty Father: and this anointing is a thing unspeakable, and incomprehen∣sible.

Hear Saint Austin:

David fled into the Cave,* 1.164 and was covered with Earth, lest Saul should finde him; and Christ did carry about with him Earth, that is, the flesh, which he took from Earth, and hid himself in it, lest the Jews should finde him to be God: for hence it was, that the Jews found him not out, because he had hid himself in the Cave; that is, he had set before their eyes the in∣firmities of his Humane Nature, but had hid the majesty of his Divinity in the Cover of his Body, as in some hidden place of the Earth.

Hear him again:* 1.165

Jesse sent his Son David to seek out his Bre∣thren: So God the Father sent his onely begotten Son to seek out his Brethren.

And a little after:

Davids el∣der Brother,* 1.166 who did chide with him, 1 Sam. 17.28. signified the people of the Jews, who, through envy, slandered the Lord Christ, who came for the Salvation of Mankinde, and laded him with many reproaches.

Hear Prosper:* 1.167

David was a Feeder of Sheep, that he might be a Type of our Shepherd, Christ the anointed Lord, who said of himself, I am the good Shepherd: (Joh. 10.) David con∣fessed

[namely, to Saul] that he delivered the prey out of the mouth of the Lyon: (1 Sam. 17.35.) and our David did rescue out of the mouth of the Lyon, the Devil, both Peter denying, and the Thief confessing.

And a little after:

David cut off Goliahs Head with Goliahs own Sword:* 1.168 so our David vanquish'd Satan with his own Sword: for by the Envy of the Devil, Death entered into the World. This, though altogether innocent, that good Shepherd [namely, Christ] did undergo, who layd down his life for his People, that by his Death he might vanquish the Devil.

He goes on yet in the Parallel:

The Enemy [Go∣liah] being vanquish'd and slain, Saul, because of this Victory,* 1.169 doth unjustly con∣ceive Envy against David; and requiting evil for good, he drives him away, he hates him, he pur∣sues him, being altogether inno∣cent. And of such says our Lord, They have rewarded me evil for good, and hatred for my love: (Psa. 35.)

He proceeds yet further:

Whereas David (says he) Saul persecuting him,* 1.170 did run over Mountains, and through Caves and Desarts; the Lord in this

figure sets out the Persecutions of the holy Members of his Bo∣dy, namely, the Martyrs; of whom the Apostle Paul says, When the whole World was not wor∣thy of them, they wandered through Desarts, and in Dens and Caves of the Earth.

He goes on:

David killed not Saul his Persecuter,* 1.171 when he was given into his hands; and cutting off the skirt of his garment, he spared him that hated him. Thus doth our Shepherd, the Lord Christ, deal with his Enemies and Persecutors: from whom cut∣ing off that great sin of Pride, he spares even Kings, raging against him, because He desires not the death of sinners, but that they should repent and live. This he hath done and doth, who justifies the un∣godly, not out of merit, but of his free Grace.

He adds yet further:* 1.172

While this same David declined the lay∣ing in wait of Saul, the Gentiles entertained him: so, while the Lord Christ withdrew himself from the Jews raging against him, he gave himself to the Gen∣tiles.

Christ and Solomon.

* 1.173Weemse compares them together in sundry Particu∣lars; but so, that in them all the preheminence is gi∣ven to Christ.

* 1.1741.

In their Name: Solomon was Jedidiah, beloved of God; and Christ was the onely beloved Son of God: which is not so to be understood, as if God loved none but Christ;* 1.175 for He loves all the righteous: but that Gods love was primarily set upon Christ, and through him we come to share in his love: as God himself says,* 1.176 This is my beloved Son, in whom I am well pleased:* 1.177 And the Apostle, He hath made us ac∣cepted in his Beloved. Here is then a greater then Solomon.

2.

In his Anointing: Solomon alone was anointed, and all the rest of his Brethren secluded from the Kingdom;* 1.178 but we are anointed by Christ, we have received an Unction from that Holy One, and re∣ceive Grace for Grace from him,* 1.179 and are made Co∣heirs with him in his Kingdom. Here is a greater then Solomon.

3.

Solomon was Crowned, his Father being alive; here was the Lyon and the Lyons Whelp: So Christ thought it no robbery to be equall with his Father,* 1.180 and to reign with him: Here is a greater then Solo∣mon.

4.

Solomon was obedient to his Parents: So Christ says of himself,* 1.181 I honor my Father; that is, my hea∣venly Father: and he went home, and was obe∣dient to his Parents:* 1.182 Here is a greater then Solo∣mon.

5.

By Solomons Marriage, Friendship was made up between Egypt and Israel: But, Christ marrying his

Church, friendship is made up betwixt God and man: Here is a greater then Solomon.

6. In the extent of his Kingdom.

Solomons Kingdom reached but from the Mediteranean Sea to Euphrates: but Christs Kingdom reaches to the ends of the earth, I will give thee (sayes the Father to the Son) the ends of the earth for thy possession:* 1.183 Here is a greater then Solomon.

7.

Salomon exceeded all the Kings of the earth in riches:* 1.184 but in Christ are hid all the treasures of wis∣dome and knowledge. Here is a greater then Salo∣mon.

8.

Solomon built the Temple. But Christ was both the Temple, the Priest, the Sacrifice, and the Altar. Salomon offered 100000. Bullocks, but Christ offe∣red a greater Sacrifice, even himself upon the Cross: Here is a greater then Solomon.

9.

The Kings of the earth were subject to Solo∣mon: but Christ had written upon the hemme of his garments, The King of Kings, and the Lord of Lords:* 1.185 the lowest thing that is in Christ, is above all the Princes of the earth. Here is a greater then Solo∣mon.

10

When Solomon went to the Temple, he had 24000.* 1.186 to guard him with their Targets out of Le∣b••nus: and about his bed stood 60 valiant men, of the valiant of Israel:* 1.187 but Christ hath ten thousand times ten thousands,* 1.188 and thousands of thousands of Angels to attend him: Here is then a greater then Solomon.

11.

Solomon, in regard of his wisdome,* 1.189 had a large heart, as the sand of the Sea. His wisdome is to be observed in deciding the matter between the two women: the thing was done in the night,* 1.190 there were no witnesses, no probable conjectures favour∣ing

the one more then the other, the allegations of the mothers both alike, no difference of the childrens age. Onely Solomon gathered, that she was the mo∣ther, who had the bowels of compassion towards the infant. Solomon by his understanding drew out here who was the mother of the living child: but he must have some means, whereby to know this: But Christ,* 1.191 to whom the darknesse is as the light, sees the secrets of the heart, and all things are naked be∣fore him. Here is a greater then Solomon.

12.

Solomons justice was shewed in punishing Joab with death, and putting Abiathar from the Priest∣hood. But Christ shall put down all his enemies, and purge his Church of hirelings.* 1.192 Here is a greater then Solomon.

13.

Lastly; All the earth shall be blessed in Solomon. When the Jewes blessed any man, they pray for him after this manner. God be bene∣ficial to thee and liberal,* 1.193 as he shewed himself towards his ser∣vant Solomon, this is fulfilled but in Type in Solomon, but the truth is fulfilled in Christ:* 1.194 he that blesses himself on the earth, sayes the Prophet, shall blesse himself in the God of truth.

CHAP. XIV.

Christ and Elisha.

HEar of this St. Basil of Seleucia: who moving the question,

why Elisha did not restore to life the son of the woman of Shunem by prayer, as St. Peter did Dorcas, but applied him∣self to the dead body of the child,* 1.195 lying upon him, putting his mouth upon the childes mouth, his eyes upon the childes eyes, &c. (2 King. 4.34.) returns answer, first in general, in the words of the Apostle: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. All these things happened to them for Types, or as we have it Translated, for examples. And then explaines him∣self more particularly. 'Elisha (sayes he) was a Type of Christ, and the people of the Gentiles, by rea∣son of their sins, was as that dead child: the spiritual Elisha comes,* 1.196 and findes them so. It was dead in the mouth, eyes, hands, feet, yea, it was universally dead; the mouth, because it could not be opened to praise God, the eyes were dead, because they were not fastened upon the God of the whole world, the whole body was putrid and corrupt; it stood in need of a powerful Physitian, who might be able even to raise the dead. The Lord Christ

comes, our spiritual Elisha, an ex∣quisite Physitian, and findes the body dead, and he layes his whole self upon the whole body, that is, the whole fulnesse of the God took upon him self the whole man, having eyes, hands, feet, &c. as other men have: and that, which, seen, was not a Phantasme, but was really that which it seemed to be. And God being thus incarnate, all the members of the body, the mouth, the eyes the hands and feet are sanctified, and better employed then before.

Hear Prosper also.

Elisha by his servant sent his staffe, which, being laid on the dead body of the childe of the Shunamite, might restore it to life.* 1.197 So the Lord by Moses his servant, sent the Law, which could not give life to the dead world, as not Elisha's staffe to the dead childe: for if a Law were given that could give life, then righteousnesse should be by the Law, as the Apostle sayes, Gal. 3.21. Afterwards therefore Elisha goes down, a great man to a little childe, a living man to a dead childe. And our Lord also descended. The prophet, that he might recover the dead childe, covered the childes body with his own: And the Lord Jesus hum∣bled himself, taking to himself

the form of a servant, and so suited himself to our condition, that he might make our vile bodies con∣formable to his glorious body. The prophet with the heat of his bo∣dy, put heat into the cold body of the childe lying under him. And so did our Lord and Saviour to the world. And so the dead is restored to life, while the ungodly are justified from everlasting death.

He goes on.

When the King of Syria besieged Elisha in Dothan with his Army, he leads the Army being striken with blindnesse,* 1.198 captives into Sa∣maria, for whom, sight being re∣stored to them, he did withal ob∣tain mercy, (2 King. 6. And this did the Lord shew in Paul: for being striken with blindnesse, and cast down in the way to Damas∣cus, becoming the Lords prisoner, and having his sight restored to him, of a persecutor becomes a Preacher.

Christ and Jonas.

Hear St. Hierome.

Jonas the son of Amittai, for the condemnation of Israel, is sent to the Gentiles, because Nineveh repenting, they remained in their wickednesse:* 1.199 so our Lord, a Dove, or sorrow∣ing (for the word signifies both) either because the Holy Ghost descended in the likenesse of a Dove and rested upon him, Math. 3.16.

or, because he bore our sorrows, (Isa. 53.4.) truly, the son of Amittai, that is, of the truth, for God is the Truth, is sent to Nineveh, the fair, that is, into the world, then which with our bodily eyes we see nothing more beautiful, that be∣cause Israel refused to hear, the whole world of the Gentiles might hear.

Hear him again.

The Pro∣phet would fly to Tanshish,* 1.200 not to any certain place, but, entring the Sea he hasted to fly any whither. But of our Saviour we may say, that he left his house and coun∣try, and assuming our nature, he did after a sort fly from Heaven and came to Tarshish, that is, the Sea of this world.

Hear St. Chrysostome, who glos∣sing upon Matthew 12.41. brings in Christ thus speaking.* 1.201

He was a servant, I am the Lord, he was vomited out of the fish, I shall arise from the dead, he foretold overthrow to that City, I bring the tydings of the Kingdom of Heaven; and the Ninevites be∣lieved without any sign, but ye see many miracles: neither heard they any thing before those words of Jonas; but I have edu∣cated you by divers kindes of Philosophy. Besides, Jonas came

to the Ninevites, as a Minister I am come to you, your Lord and Creator. They were Barba∣rians, ye have been brought up among many Prophets. No man had told them beforehand con∣cerning Jonas; many have pro∣phesied of me, and ye see works answerable to the predictions. Jona also, for fear of mocking, fled; I am come of my own accord, ready to undergo the death of the Cross, and to bear all your mock∣ings. And he was a stranger and altogether unknown to those men; but I am neerly joyned to you according to the flesh, and have the same pro∣genitors with you.

Hear Hilarius Pictaviensis.

To him (namely to Jonah) the Lord compares him∣self; for Jonah,* 1.202 the winds being boysterous, was cast out of the ship, and devoured by a Whale, and after three dayes, sent out a∣live, not retained by that mon∣ster nor consumed, as other meat uses to be, but contrary to the nature of an humane body, he comes into the open Air entire and without hurt. This doth the Lord shew to be a sign of his power; preaching repentance for the remission of sins, he was to be cast out of Jerusalem or out of the Synagogue, by the pre∣vailing

power of the unclean spi∣rit he was to be delivered to the power of Pilate, that is, to the secular judgment: he was to be swallowed up of death, and and after three dayes, contrary to the condition of man, which he had assumed, not held of death, he rises alive and incorrupt.

Hear St. Basil of Seleu••ia.

Jonas (sayes he) did ra∣ther immitate Christ in suffering evil, then preach him in words, nor did he in words foretel the burial of Christ,* 1.203 but being buried in the Whale, and after three dayes, restored to the free and open air, he taught all men, that death is the gate of immortality, and that out of the grave life breaks forth.

Hear St. Austin.

Jonah, sayes he, pass't from the ship to the Whales belly: so Christ from the Cross to the grave. Jonah, for the ma∣riners being in danger, and Christ for us being tossed up and down in this world. Jonah had order, but the prophesy came not un∣to them, until the Whale had vo∣mited him upon the dry ground: and the calling of the Gentiles was foretold before, but they were not actually called, till Christ was risen from the dead.

* 1.204Hear him again.

Jonah (sayes he) was sent to Nineveh, to fore∣tell

the end of it: and Christ was sent by his Father, to shew unto all the End of the World. Jonah flies to Tarshish from the presence of God: Jonahs flight is the swift passage of Christ, of which the Prophet doth speak, Psa. 19.6. His going out is from the end of Heaven, and his circuit is to the ends thereof. The Prophet flying went up into the Ship; and Christ ascended the Cross, passe∣ing through the Sea of this World. There came a great Tempest upon the Sea: the un∣quietness of the Sea was the per∣fidiousness of the Jews. Lots were cast, that the fugitive Prophet might be cast into the Sea: and Lots were cast upon the Vesture of Christ. Jonah was cast out of the Ship into the Sea; and Christs Death is placed in the Hearts of the Gentiles. The Prophet was taken into the Whale to be safely kept, not to be eaten: And now hear what the Prophet says;* 1.205 Thou wilt not suffer thy Holy One to see corruption. In the Whales belly the Prophet prayed; and Christ descending into Hell, raised the dead. Jonah was on the third day restored safe to the shore; and Christ rising on the third day out of the Grave, was made higher then the Heavens. At the Preaching of Ionah the City was saved by Re∣pentance; and by the Preaching of Christ the Holy City Ierusalem is redeemed.

* 1.206Hear Scharpius:

As Jonah sa∣ved the Mariners from Death, so Christ saved us: and, as Jonah was in the belly of the Fish, so Christ in the heart of the Earth.

CHAP. XV.

Christ and Cyrus.

SCultetus observes the Parallel in many Particu∣lars.

* 1.2071.

Cyrus came of Parents of different Nations, his Mother a Mede, the Daughter of Astyages the King of the Medes; his Father a Persian subject to the Medes: So Christ is the Son of God, and the Son of Man.

* 1.2082.

The Magicians expound to Astyages his Dream of the Son of his Daughter: So the Scribes out of the Scriptures acquaint Herod with the Birth of Christ.

* 1.2093.

Astyages, having heard his Magicians, lays snares for the life of Cyrus: so Herod plots against the life of Christ, having heard the Wise men.

* 1.2104.

Cyrus, being an Infant, is put into the Mountains, but is

brought up by Shepherds, when Astyages thought him to be slain: So Christ is carryed into Egypt, whom Herod believed to be killed.

5.

Cyrus, being yet but a Childe,* 1.211 gave a proof of his judgment in another Childe, being contuma∣cious: so Christ, at twelve years of age, gave an evidence of his Divine Wisdom.

6.* 1.212

Cyrus is called Gods anoint∣ed, Esa. 45.1. and Christ is an∣ointed.

7.

Cyrus was Gods Servant,* 1.213 and Christ was Gods Servant, Esa. 53. Cyrus is called Gods Shep∣herd, Esa. 44.28. and Christ is that good Shepherd: Joh. 10.

8.

It's said of Cyrus,* 1.214 I will sub∣due the Nations before him: Esa. 45.1. and to Christ it's said, I will give thee the Heathen: Psa. 2.

9.

Cyrus said,* 1.215 The God of Heaven hath given me all Kingdoms: Ezr. 1.2. And Christ says, All power is given to me both in Heaven and Earth: Matt. 28.18.

10.

Cyrus had it given him in charge to build the Temple of God; Ezra 1.2.* 1.216 and to Christ it did belong to purge the material Temple, of which we read Luke 19. and to build the Spiritual Temple.

11.

Cyrus restored to the Tem∣ple the Vessels of the Temple that had been taken away;* 1.217 Ezra 1.7. and Christ restoreth to us the Image of God.

* 1.21812.

Cyrus was eminent for mildeness, as Herodotus says of him, lib. 3. for the appointment of the Tribute (says he) the Persians called Darius an Institutor, Cam∣byses a Lord, Cyrus a Patron, be∣cause (says he) he was most gentle, and studyed to deserve well at their hands: So was Christ an ex∣ample of mildeness, Mat. 11.29.

13.

The Kingdom of Cyrus was of a large extent,* 1.219 as Xenophon testifies of it, lib. 1. where almost the same Nations are reckoned up, of which we read Acts 2. and so the Prophet speaks of it Esa. 45.14. So is the Kingdom of Christ most ample and large, as not having any bounds.

14.

God called Cyrus in Righ∣teousness;* 1.220 Esa. 45.13. and Christ was called in Righteousness: for he took not this Honor unto him∣self, &c. Hebr. 5.5.

15.

God gave Cyrus for a Light to the Gentiles;* 1.221 Esa. 42.6. That from the rising of the Sun, to the fall thereof, men might know that there is no God but Jehovah: Esa. 45.6. So is Christ the Light

of the Gentiles: Luke 1.78. and 2.32.

16.* 1.222

Cyrus was sent to open the eyes of the blinde, and to bring the Prisoners out of Prison; Esa. 42.7. or to dismiss the Captives: Esa. 45.13. So did Christ send the Prison∣ers out of the Pit, in which there was no Water: Zach. 9.11.

Thus is Cyrus owned, by this learned Divine, as a Type of Christ; and that justly, it being most true, that Zanchy says,* 1.223

That the Deli∣verance of the Jews from Capti∣vity in Babylon by Cyrus was a Type of the Redemption of the Church by Christ.

Christ and Zerubbabel.

Of this hear Saint Jerom:

Zerubbabel, who was of the Tribe of Judah, of the linage of David, was a Type of our Saviour, who truly built the ruined Temple, that is,* 1.224 the Church, and brought the People from Captivity, and built the Church, as well of the stones of the old Temple, as of new stones, which were before un∣polished; and raised up a Taber∣nacle to God the Father, both of the remainders of the Jewish Nation, and of the multitude of the Gentiles. And as Zerubbabel was born in Babylon, so our Lord

was born in the Confusion of this World.

He adds:

If ye respect the Hi∣story, Zerubbabel is one, who was of the Kingly Tribe;* 1.225 and Jesus, or Joshua, another, who was of the Priestly Tribe. But, if ye look at the Mystery, our Lord and Saviour is one and the same, a King and a great High Priest: of whom, as he is a King, Ze∣rubbabel was the Type, but his name-sake Jesus, or Joshua, as he was a Priest; who is the Son of Josedech, which in our language is turned into Jah, that is, God, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, just: for God the Father is righteous and ho∣ly, and so is God the Son, and there is no iniquity in him. And Jesus indeed is a great High Priest, in comparison of whom, all other Priests of God are small, or nothing, that, as he is the first begotten of every Creature, so he may be the Chief of all Priests.

CHAP. XVI.

HItherto we have seen, how our dear Saviour was typified or fore-signified in the Old Testament by Persons from Adam to Zerubbabel: now take we notice, how he was then typified by Things: of which I shall give you account in order, shewing how all those things did typifie, and were fulfilled in our blessed Redeemer.

Christ and Noah's Ark.

Broughton makes this Parallel to stand in two things.* 1.226

1.

The Ark had a Door, by which Noah and his Houshold entered into it, to the saving of them∣selves: And Christ is that Door, by whom we en∣ter into the Holy of Holies, to the saving of our Souls.

2.

The Ark rested upon the Mount Ararat, which is a Mountain in Armenia, and signifies, Take away fear. And Christ is that Ararat; upon whose shoulders if we rest, we shall be safe, and shall not need to fear what Men, or Devils, can do unto us.

Christ and the Paschal Lamb.

Hear Lactantius:* 1.227

God (says he) intending to smite the Egyp∣tians, to provide for the indem∣nity of the Hebrews, commanded them to sacrifice a Lamb without

spot, and to mark their doors with the blood of it: and so, when all the first-born of Egypt perished in one night, onely the Hebrews were safe by this means: not that the lambs blood of it self was of force to save men, but it was an Image or Type of things to come: For that Lamb without spot was Christ, innocent, righte∣ous, and holy; who being slain by the Jews, is an Author of Sal∣vation to all who mark their foreheads with this blood, that is, with the Cross, in which he shed his blood. But then the figure was of such force for the present to drive away the danger, to shew, what force the Truth it self should have to protect the People of God in the extream necessity of the whole World.

Saint Chrysostom handling those words of the Baptist, J••h. 1.29. observes,

That he says not simply, Behold the Lamb, but, Behold the Lamb of God:* 1.228 For, because there was an∣other Lamb of the Jews [mean∣ing the Paschal Lamb] that he might shew, that this was the Lamb of God, therefore he so spake. That Lamb was offered onely for that Nation, but this for the whole World: And the blood of that Lamb kept off a temporal plague from the Jews;

but the blood of this Lamb [of Christ, namely] obtained a clean∣sing for the whole world. And indeed this blood of the Jewish Lamb could not of its own na∣ture do that, for which it was appointed; but because it was a figure of this Lamb, hence it obtained this power.

Hear St. Hierome.

The Lambe, (sayes he) is killed,* 1.229 and the Passo∣ver is celebrated, and after fifty dayes the Law is given for fear, written with the finger of God: Christ is slain, the true Passover is celebrated, and after fifty dayes, the Holy Ghost, who is the fin∣ger of God, is given, to work our hearts to charity.

Hear him again.

The Lamb,* 1.230 sayes he, [namely of the Passover] was killed and Sacrificed, not in the day, but in the evening, be∣cause Christ suffered in the end of the world.

Pucanus clears this parallel in sundry particulars.

1.

God required a Lamb with∣out spot or blemish,* 1.231 and separated from the rest of the flock, to shew that for the appeasing of Gods wrath, a more excellent price is required, then can be found a∣mong all mankinde: and to fore∣shew that innocent Lamb, sepa∣rate from sinners, obedient to his Father, keeping the Law perfect∣ly,

and indued with heavenly pu∣rity, and therefore conceived in the Virgin by the Holy Ghost, that he might purge away the sins of others.

2.

God required a male, to foreshew,* 1.232 that that Lamb which was to come, should be power∣ful, and endued with man-like strength, to take away the sins of the world, to destroy the king∣dom of sin, and to free us from the service of sin, Satan, &c. Yet of an year old, that is, tender, weak, knowing infirmity, in re∣gard of his humane nature, be∣cause he was to be taken from a∣mong his brethren, and to be like unto us in all things, sin onely ex∣cepted, Heb. 4.13.

* 1.2333.

God would have it kept up four dayes, namely from the tenth day of the first moneth to the close of the fourteenth day, to im∣ply that Christ should not be deli∣vered to death presently upon this birth, but for some space of time, set by God, should admini∣ster his publick function of prea∣ching the Gospel.

* 1.2344.

God ordered the Lamb to be slain in the evening, to note that this Lamb of God should be slain in the evening of Time, that is, in the fulnesse of Time.

5.

He ordered, that the door∣posts should be sprinkled with the blood of the Lamb, to shew,* 1.235 that onely with the blood of Christ the hearts of the faithful are sprink∣led, washed, marked, purged, and sanctified, by faith resting on his merits, the sprinkling being made with a bunch of hyssope, that is, by the purging vertue of the Spirit of God. And, more∣over, that by the blood of Christ sprinkling our hearts, the de∣stroyer is turned away, and we protected from Gods wrath, &c.

6.* 1.236

By the other Rites of the Passover he shewes, that whole Christ is to be eaten by faith, &c.

7.

That he is to be eaten in common with our neighbours;* 1.237 that is, the Gentiles, namely, that the Gentiles are to be brought in by the sound of the Gospel to the fellowship of Christ.

8.

That he is to be eaten,* 1.238 not raw, nor sod with water, but as it were rosted with the fire of Gods judgement.

9. That he is to be eaten.* 1.239

1. With the unleavened bread of sincerity and truth, 1 Cor. 5.8.2. With bitter herbs, that is, with bitternesse and compunction of heart, or with hearty repentance, &c.

* 1.24010.

That they who eat of this lamb are to put on the habit of travellers, having their loynes girded with the girdle of truth, and so ready to enter upon the way of Gods commandments, and with the breastplate of faith and righteousnesse, restraining and beating down sence, lust, and evil desires, and having their feet shod with the preparation of the Gos∣pel, ready to make greater pro∣gresse in the Gospel, ready to en∣ter into the spiritual warfare, to undergo dangers, and to shun the occasions of slips and scandals, with which as with briers, or thornes, or Serpents, the feet of the godly are sometimes woun∣ded: and moreover resting on the spiritual staffe of Gods pro∣mises, and so guiding their steps in their journey, and upholding them that are rea∣dy to fall: of which David saies, Thy rod and thy staffe have comforted me, Psal. 23. 4.

11.

That this lamb is to be eaten of standers and of hastners,* 1.241 that is, of them that are not sluggish in the journey of this life, nor make a stay in the spiritual Aegypt or Ba∣bylon, but speedily leave the King∣dom of Satan, and (as becomes holy travellers) long to come out of the prison of this life to the solennity and conversation of the heavenly countrey.

12.* 1.242

That the Lamb was to be eaten in one house, that is, that the spiritual communion of the faith∣ful in one body, and in one head Christ,* 1.243 is to be establisht and kept.

13.

God would have no bone of that Lamb to be broken, that he might shew as by a Type, what he would perform in his Son, Joh. 19.33.

Hear Scarpius.

It was required, sayes he, that the Lamb should be without spot; where spots notes not variety of colours,* 1.244 but defor∣mity, defect, disease. So Christ was holy, blamelesse, Heb. 7.26. It was also to be a male, to signi∣fie Christ who is called a male∣childe, Rev. 12.5. because he was stronge and couragious to do the works of righteousnesse, having nothing loose, remiss, unstable, being, as a King, to rule the Nations with a rod of Iron. Lastly, it was to be of an year old, not exceeding an year, by which was signified the simplici∣ty, sincerity, and innocency of Christ, or, that he was to preach the meek acceptable year of the Lord, Isa. 61.2.

Hear him again.

God appointed, saies he, the Lamb to be eaten, to signifie,* 1.245 that whole Christ, as he is reveiled in the word, and offered to us in the

Sacrament, is to be apprehended by faith.

2.

God would have the people to eat the flesh of the lamb not raw,* 1.246 nor sod, but roasted, be∣cause flesh rosted is of more so∣lid nourishment, by which its signified that Christ was to be as it were rosted with the sorrows of the Crosse, as Justin Martyr hath it. dial. cum Iryph. Jud. Here∣by its also signified, that the love of Christ is most ardent towards us.

3.

Leven was forbidden in the Passeover,* 1.247 to shew what that onely Sacrifice of Christ should be, namely, sincere, pure, and entire: for it was a Type of Christ, the true paschal lamb.

4.

God ordered it to be eaten with sowr herbs:* 1.248 so Christ is to be received with true repentance and bitter sorrow arising from the sense of sin.

5.

He ordered them to rost and eat the head with the feet and in∣wards,* 1.249 by which its signified that whole Christ, and all the parts of him, are as it were rosted with the paines of death, and is by faith speedily to be received.

* 1.2506.

None of it was to be left un∣to the morning, nor was it as or¦dinary meat, to be eaten out of the time of the Sacrifice: to shew

that Christ gives his whole self to be received by faith.

7.

Neither any uncircumcised, nor any unclean with any legal uncleannesse,* 1.251 were to eat of the Passover, to shew, that Christ is received onely of them, whose hearts are purified by faith.

8.

The Lamb might not be ea∣ten, but in the place,* 1.252 where was the Ark, and the Tabernacle, to shew that Christ doth al way give himself to us, but especially in the holy assemblies.

9.

He commanded them to gird their reins, by which he signified that we should be prompt and ready to labour with the exercise of virtue: And because the reins are the seat of the affections, therefore it teaches us, that we ought to tame and subdue our affections and passions.

10.

God ordered them to be shod with shoes fit for a journey, to shew, that our journey through the desert of this world is long and difficult, but we should have our feet well fenced. But Grego∣ry saies, that feet are works, and as shoes are made of the skins of dead creatures, so the Ancient Fathers are dead, by whose skins our feet are fenced, that following them, we may come to eternal life,

for while we look on their works, we fense our feet and keep our steps from sin.

* 1.25311.

He gave them order to have their staves in their hands, to signifie, that the godly are al∣ways to have in their hand an ho∣ly discipline as a rod for the chast∣ning of the flesh, and for the di∣recting of all the businesse of this life; or else this staffe signifies the spiritual care of Christ,* 1.254 as of our shepheard, for us.

12.

He bad them to eat it in haste,* 1.255 because Christ is our sudden passage to God.

13.

The bones of the Lamb were not to be broken,* 1.256 whereby that is signified, which is related of Christ, Joh. 19.36.

14.

Lastly, the feast was to con∣tinue seven dayes, to signifie, that the whole time of our life, or the seven degrees of our age, are so to be consecrated to God, as that we must alway abstain from the leven of sin.

* 1.257

Hear Weemse. 'The paschal Lamb, saies he, was a figure of Jesus Christ. The Paschal lamb was taken the tenth day, and separated until the fourteenth, and in the evening of the fourteenth it was killed. Je∣sus Christ, the true Paschal lamb, came six daies be∣fore the Passeover to Bethany,* 1.258 and the morrow after he went to Jerusalem, where they met him with branches of palme trees, and this was five daies before the Passover, then he stayed four daies in Jerusalem and was killed in the day of the Passover at night.

Hear also Rivetus,* 1.259 laying down the Parallel between Christ and the Passover in sundry Particulars.

1.

The Lamb was to be taken out of the flock, by which Christ is shadowed, in that,* 1.260 among all the brute Crea∣tures, none more shews innocen∣cy, none is more meek, none more profitable: So Christ is most innocent, meek and lowly of heart, and many ways profit∣able to Mankinde. And as the Lamb was taken out of the flock; so this Lamb of God, true Man, is taken from among men.

2.

It was severed from the rest, and kept up to be killed: without spot, an He-lamb,* 1.261 and of an year old: All these did shadow forth Christs perfection, and exemption from sin: He was separate from sinners, he was a Lamb unspotted, innocent and unpolluted: He was a Male, in whom there is nothing of delica∣cy, nothing effeminate; so that he is together and at once a Lyon and a Lamb: and of an year old. And this also belonged to his per∣fection; for Lambs in the space of an year come to their perfect age.

3.

The Lamb was to be killed and roasted:* 1.262 in which it was a Type of Christ, who suffered and dyed: 1 Cor. 5. The roasted Lamb signified Christ, a man of

sorrows, and as it were roasted with the fire of afflictions; who, out of the great love which he bears towards us, suffered for us most bitter punishment, in which he had no water, that is, no miti∣gation, no solace.

* 1.2634.

The Lamb was to be eaten about the Evening, being also killed in the Evening: so Christ was made manifest in the End of the World, to take away sin by the offering of himself. For Je∣rom well observes, on Mark 14. That by the Evening of the day the last days are signified. The Evening of the day (says he) sig∣nifies the End of the World.

5.

On the fourteenth day of the Month,* 1.264 on which the light of the Moon begins to decrease by her approach to the Sun; to shew, That the light of our na∣tural understanding must be di∣minished by our neerer approach to Christ, if we will be enligh∣tened with the new light of the Lamb.

* 1.2656.

The Posts were to be sprinkled with the blood of the Lamb, namely, in testimony of Remission, which is in the shed∣ing of the Blood that purifies our Consciences, Hebr. 9.14. and in sign of certain Salvation to be

conferred by the blood of Christ. The blood is now put upon both Posts, when not alone with the mouth of the Body we drink the Sacrament, but also the blood with the mouth of the Soul. The blood of the Lamb distinguished between the Israelites and the E∣gyptians: And Baptism, in which we are washed by the blood of Christ, distinguisheth between the Children of God, and those that are profane and strangers from the Common∣wealth of Israel: but with God this distinction is made, not so much by the external sign, as by the thing it self, which is signified.

7.

The Destroyer passed over the Houses that were marked: so they that are sprink∣led with the blood of Christ,* 1.266 are freed from Condemnation, and Death shall have no power over them.

8.

The Lamb was to be eaten in the several Families,* 1.267 by all of the Families that were circum∣cised: so Christ is to be applyed by Faith, by every one that would partake of eternal life.

9.

The Lamb must not be eaten raw, nor sod in water,* 1.268 to teach us, That Christ is food, that needs no other seasoning besides himself; that nothing is to be mingled with him. They that by humane Wisdom make

voyd the Mysteries of the Divi∣nity and Humanity; they that once joyned the Law with Christ, they that now joyn humane Tra∣ditions, or their own Merits and Satisfactions; these all seethe the Lamb with water.

* 1.26910.

The whole Lamb was to be roasted, and eaten, to teach us to have an entire Faith in Christ, not to divide Christ, but to joyn together all the Articles of our Faith.

* 1.27011.

The Lamb was to be eaten without Leaven, and Christ with∣out Hypocrisie and Malice.

12.

It must be eaten with bit∣ter Herbs;* 1.271 so Christ with the bearing of the Cross, and Self-denyal. It shews also, That none shall share in the sweetness of the Pardon of sins by Christ, except he first feels with compunction of heart the bitterness of them.

13.

The Lamb was to be eaten in haste; and they that did eat it were to be habited as Travellers,* 1.272 that we may know, that they which come to Christ must be ready to walk in the way of Sal∣vation, with a study to make a dayly progress, out of a desire and expectation of the heavenly life.

* 1.27314.

With their loyns girded:

so they that eat Christ, ought to stand with their loyns girt about with Truth, and having on the brest∣plate of Righteousness: Eph. 6.14. To which purpose Christ also says, Luke 12.35. Let your loyns be girded about. With shooes on their feet; by which is signified, That our affections are to be spi∣ritually ruled, lest they be offend∣ed with the rugged ways of this World: Eph. 6.15. With a spi∣ritual Staff, by which they may guide their steps in their journey, and uphold them∣selves in the way: but this Staff is true Faith.

Ainsworth observes the Parallel between Christ and the Paschal Lamb in sundry Particulars.

1.

The Lamb must be perfect:* 1.274 so Christ was a Lamb without blemish.

2.

The Lamb was to be slain in the Evening: and at that season Christ dyed: Matt. 27.46, 50. and in the Evening of Times, in the last days.

3.

The sprinkling of the Blood notes the applying of Christ's Blood, sprinkled upon all Believers: Heb. 9.13, 14.

4.

It was to be eaten with unleavened Bread: the Apostle declares the meaning of it, 1 Cor. 5.8. Not with the Leaven of malice and wickedness, but with the unleavened Bread of Sincerity and Truth.

5.

The bitter Herbs were to type out the bitter Sorrows of Christ, and our Mortification and Affli∣ctions with him.

6.

It must be roasted with Fire: a figure, both of the Spirit of God, compared to Fire, Matth. 3.11. through which Christ offered himself to God, Hebr.

9.14. and of the Fire of Gods Wrath, which Christ was to suffer, while he was made a Curse for us by his Death.

7.

It must be roasted with the Head, the Legs, and the Purtenance thereof; viz. That it must be roast∣ed all and whole, not cut in pieces; to signifie our full Communion with Christ, whole and undivided.

8.

None of the Lamb must be left till the morn∣ing; they were to eat up all, if they could, at that Meal; to teach care for the present enjoying of Christ by Faith, and of his whole Covenant without delay. Hereby also God would teach Israel, That when the Morning, the time of Grace in Christ is come, there should be no longer reservation of those legal sha∣dows, which were to have their accomplishment and end at our Lord's Death,* 1.275 and be condemned as un∣lawful, as if they were burned by the Fire of Gods Word and Spirit.

9.

They must have their loyns girded; and this signifies the girding of the loyns of the Minde with justice, strength, verity, &c. Isai. 11.5. Eph. 6.13.

10.

They must have their shooes on: this was a figure of the Gospel of Peace,* 1.276 wherewith our feet should be ready and firm.

11.

They must eat it in haste: so must we in haste, and as with violence,* 1.277 apprehend and apply Christ to our selves by Faith. The Original word signifies an hastening away as with fear and amazement, and so may signifie the sudden fears wrought in the Con∣science by the Gospel of Christ at the first Preach∣ing of it;* 1.278 though afterwards it gives comfort and peace.

12.

No bone of the Lamb was to be broken; to foreshew,* 1.279 That no bone of Christ, our Passover, should be broken, as it was fulfilled.

CHAP. XVII. Christ and the Manna.

SImlerus makes the Comparison in many Particu∣lars.* 1.280

1.

Manna was called, as it were, Mah hu,* 1.281 because they knew not what it was: and Christ came to his own, and his own knew him not.

2.

Or it's so called, as it were,* 1.282 a Gift, or prepared. God so loved the World, that he gave his onely begotten Son: And he was predestinated be∣fore the World to be incarnate.

3.

Manna descended from Hea∣ven: and what is more known,* 1.283 then that the Messiah came from Heaven? which is said not onely of the Divine, but also of the Hu∣mane Nature, and so of the whole Messiah. The substance of his flesh is the same with ours, and taken from the Virgin his Mother; yet it's called heavenly, not in regard of the nature of the substance of it, but in regard of the Conception of the Holy Ghost.

4.

The Manna was equally di∣stributed to all the Israelites:* 1.284 And all the faithful enjoy whole Christ, whether they be Males, Females,

Servants, Masters, Greeks, or Barba∣rians.

* 1.2855.

All the Israelites in the Desart lived upon the Manna: so we have no other food of Eternal Life, but of this alone we live in this World.

6.

The Manna was white, and Christ is a Lamb unspotted:* 1.286 There was no guile found in his mouth.

* 1.2877.

The Manna was sweet with the taste of Hony: And Christ af∣firms his yoke to be pleasant.

* 1.2888.

The Manna was beaten in a Mortar, and ground in a Mill: so Christ, having first suffered on the Cross, doth nourish us.

* 1.289Hear Scharpius also of this.

1.

The Manna was given to the Israelites without their labor and industry; and Christ is given to us freely, without our worth or merits.

* 1.2902.

The Manna rained from Hea∣ven, and that not without a Mi∣racle: so Christ was incarnate, and born by the miraculous Concepti∣on of the Holy Ghost.

* 1.2913.

The Manna was unknown at the begining; so Christ upon the Earth: For had they known him, they would not have crucified the Lord of Glory: 1 Cor. 2.8.

* 1.2924.

The Manna was equally di∣stributed,

and one of them had not more then another, though one ga∣thred more then another: so Christ is given to all the faithful to salva∣tion, none excepted, none privi∣ledged above the rest: for in him there is neither male nor female, nei∣ther Jew nor Greek, &c. Gal. 3.••8.

5.

The Manna did nourish well,* 1.293 and was given in great plenty, so Christ is sufficient, plentifully to nourish all.

6.* 1.294

The Manna had sweet and ad∣mirable relishnesse, so Christ saies, his yoake is easie and his burden light, Matth. 11.30. and David saies, Taste and see, that the Lord is sweet, Psal. 34.8.

7.

The Manna was white,* 1.295 that is, pure: so is Christ described, Rev. 1. because he was without sin and innocent.

8.* 1.296

The Manna was bruised in a mill; so Christ, that he might be food for our soules, was bruised with the pains of death on the Cross.

9.

Manna was given onely,* 1.297 while they were in the wilder∣ness; so Christ is given to us in the desert of this world in the word and sacrament

10.* 1.298

The Manna was not given in Aegypt, so neither Christ to un∣believers, remaining in the Aegypt of sin.

* 1.29911.

The Manna ceased, when the people came to the land of promise: so Christ is not received by faith of the Saints in Glory, because they see God as he is, face to face.* 1.300

12.

The Manna fell at all times of the year, and in every place where the people were, so Christ alway and every where offered unto us.* 1.301

13.

In the day before the Sabboth the Manna fell in the night, that on that day it might be gathered for the Sabboth: for on the Sab∣both it was not found: So Christ is now (before his last day, the be∣gining of our eternal Sabboth) more fully revealed, and in our eternal rest, ceases in respect of faith.

14.

The Manna, kept till the morrow,* 1.302 bred worms, by which it signified, that the Sacrament of the new Testament, out of the use of it, is no Sacrament, nor is to be kept till another time, as it is in the Papacy.

Hear also Rivetus, In Exod. 16. part. 1. p. 435. col. 2. As God (saies he) prepared nourishment for the Israelites for the nourishment of their bodies, so hath he prepared for us spiritual nou∣rishment,* 1.303 even Christ for the nourishment of our souls. And this analogy between the sign and the thing signified. Christ himself

taught, when he said, that he is the bread that came down from heaven and gives life to the world, even as the Manna came down from heaven and preserved life to the Israelites that did eat of it. And this is the chief resemblance. Others there are, which men have devised according to their own apprehensions, which yet are not altogether to be slighted, As, that the Manna was white, so Christ is a Lamb without spot and blemish. The Manna was sweet, as the taste of hony, so Christs yoke is sweet: The Manna was bruised in a morter, so Christ was bruised on the Cross. The Manna was equally distributed to all the Isra∣elites: so whole Christ is given equally to all the faithful. The Manna was not given to any, but to them, that were freed out of Aegypt; neither doth Christ give himself unto any, but those, whom he hath freed from the bondage under Satan: and these resemblances are not to be contemned.

And a little after he adds this also.

The Man∣na (saies he) kept till the next day, bred wormes: so the Eucharist,* 1.304 kept many daies is oft consumed with wormes, and with mice also. Further∣more, the Manna kept to the next day, was corrupted, and was no longer bread fit for use: so the bread of the Eucharist, be∣yond

the use of that time, in which it is distributed to be eaten, loses the vertue of a Sacrament. And finally, as the Manna might not be kept, so neither may the Sacrament.

* 1.305Dr. Gouge doth in many particulars observe the comparison between Christ and the Manna.

1.

The word Manna comes of a word that signi∣fies to prepare, and to distribute or appoint: and so it as much, as a portion prepared. This typified Christ, as a portion prepared for us: a worthy portion he is,* 1.306 as Elkanah said of the portion which he gave to his wife Hannah: No such portion was ever given to the sons of men.

* 1.3072.

The Author of this Manna was God: for Moses said to them, This is the bread which the Lord gives you to eat. Christ himself thus applies this point, My Father (saies he) gives you the true bread.* 1.308

* 1.3093. The Manna came from heaven:

And so saies Christ of himself, The bread of God is he that comes down from heaven and gives life to the world.

* 1.3104. The Manna was a small grain.

So Christ, that he might become food for us, was made small, that is, mean and of no reputation. As Christ became poor to make us rich, so he became small to make us great.

5.

The Manna was round, not as wheat, but as coriander-seed;* 1.311 and this figure notes out fulnesse and perfection; and this typified the fulnesse of grace, that is in Christ.

6. The Manna was white, Exod. 16.

This colour in scripture is used to set out purity, Psal. 5••.7. And this typifies the purity of Christ, Heb. 7.26. Cant. 5.10.

7.* 1.312

The taste of Manna was like wafers made with hony, that is, sweet and pleasant. This typified the de∣lectableness that is in Christ, especially to them that have their spiritual appetites well ordered.* 1.313 If once we have tasted rightly of Christ, we shall say, Lord give us evermore this bread.

8.

The Manna was given freely, for by their mur∣muring they deserved to have perished, Exod. 16.2. and plentifully, for it was rained down, Exod. 16.4. and they gathered every man according to his eating.* 1.314 So was Christ given freely, and he, that comes to Christ, shall never hunger, Joh. 6.35.

9.

The Manna was given onely to Israel, which was then the onely Church of God. So Christ is given to the spiritual Israel, the Catholick Church.

10.

The Manna was sent with dew, Exod. 16.14. So Christ is sent down from heaven with the dew of the Spirit, and accompanied with all graces:* 1.315 full of grace and truth, so as of his fulnesse we have all received, and grace for grace.

11.

The Manna was given from time to time, so long as they were in the Wildernesse, till they came to Canaan, Exod. 16.35. Josh. 5.12. So Christ hath been preached hitherto, and shall continue to be preached in the Wildernesse of this world, till we come to the heavenly Canaan. In heaven there shall be no need of preaching him.

12.

Every man, rich and poor, gathered it, Exod. 16.16. So must every one that will partake of Christ, use the means,* 1.316 wherein and whereby he is offered to the Church: for Christ commanded to preach the Gospel to every creature, that is,* 1.317 to every reasonable creature. And there is neither Jew nor Greek, bond nor free, male nor female, for ye are all onely in Christ.

13.

They went out to gather it: so saies God,

The people shall go out and gather.* 1.318 We may apply this to Christs going out of the Camp,* 1.319 and by resemblance, to our going out of the world from the vanities of it, and out of the old man, from the iniquities there∣of; Christ is not to be found in the Tents of the one, or of the other.

14.

There was a time limited for the gathering of it, after which time it was not to be found, they gathered it every morning, and when the Sun was hot it melted:* 1.320 So there is a time for the seek∣ing and finding of Christ. Seek the Lord, while he may be found,* 1.321 saies the Prophet. And This is the time, ac∣cepted year,* 1.322 the day of salvation, saies the Apostle, when such a time was overslipt, the Spouse, to her great grief,* 1.323 sought Christ, but could not finde him; and the foolish Virgins by this means utterly lost him

15.

The people grownd the Manna in mills, or beat it in mortars,* 1.324 and baked it in pans, and made cakes of it. These set out the manifold sufferings of Christ, of which read, Isa. 53. Christ himself speaks expressly with reference to himself, Except a corn of wheat fall into the ground and dye,* 1.325 it abideth alone, but if it dye, it brings forth much fruit.

16.

If the Manna were otherwise used then God appointed,* 1.326 it bred worms and stank. Thus is Christ to the incredulous and rebellious: he is a savour of death: he is a stone of stumbling, and a rock of of∣fence, 1 Pet. 2.8.

17.

That the Israelites might reap benefit by the Manna, they were to eat it. Eat that to day, saies Moses.* 1.327 So, to partake of the true benefit by Christ, we must beleeve on him: this is spiritually to eat Christ.

CHAP. XVIII.

Christ and the holy Place

DOcter Gouge observes the parallel between Christ and the Tabernacle in sundry particulars.

1.* 1.328

God sanctified the Tabernacle to be a place to dwell in. So in Christ the fulnesse of the Godhead dwels bodily.

2.* 1.329

Gods glory was most conspicuously seen in the Tabernacle. Never was any place so fil'd with the glory of God, as the body of Christ.

3.

In the Tabernacle, Sacrifices, Oblations, and In∣cense were offered up,* 1.330 and all holy services perform∣ed. So Christ in his body offered up his Sacrifice, his prayers, and all his holy services.

4.* 1.331

To the Tabernacle the people brought all their Sacrifices and Offerings, so we must bring all ours to Christ.

5.

The Tabernable sanctified all in it:* 1.332 so whatso∣ever is offered up in Christ, or from him conveighed to us, is sanctified.

6.

As the Priest did tread upon the Sanctuary, so did Christ tread upon his body by his manifold suffe∣rings

7.* 1.333

The high Priest entred by the Tabernacle into the most holy place, so Christ by his body did enter into heaven.

Christ and the Shewbread.

Of this hear Dr. Gouge.* 1.334

This shewbread was a type of Christ, who stiled himself the bread of life, Joh. 6.33.35.

1.

As bread is to the body, the means of life, so is Christ to the soul.

2.

The soul stands in as great need of Christ, as the body doth of bread.

3.

The shew-bread was called in Hebrew the bread of faces, because it was set before the face and pre∣sence of God, Exod. 25.30. And this typifies Christs appearing before God for us continually.

4.

The shew-bread was made of flour. This was a type of Christs incarnation and Passion: he was as grain, that grew out of the grownd, and as grain ground in a Mill and Bolted.

* 1.3355.

The flour was fine flour, to shew the purity of Christs nature.

6.

There were two tenth deales in each loaf, which is almost half a peck, more then a bushel in the 12 loaves. This typified the plenty of food, which we have by Christ: in which respect he saies, He that comes to me shall never hunger.* 1.336

7.

The 12 loaves were set in two rowes, six in a row. This typified that unity and order, which is in the Church of God, which is the body of Christ.

8.

An especial appurtenance was Frankincense on each row: This prefigured that acceptation, which all the members of Christ have with God in his be∣loved by vertue of which the Lord smells a sweet sa∣vor upon all the oblations of his people,* 1.337 * 1.338 as he did on Noahs burnt-offering.

* 1.3399.

This bread was renewed every Sabboth, that bread might be alwaies before the Lord. Thus is Christ continually before God for us.

* 1.34010.

The Priests onely were to eat of this bread. This typified, that they onely have a right to feed upon Christ, who are of the spiritual and royal

Priesthood: Behold here the Priviledg of Saints: by feeding on Christ,* 1.341 we are made Partakers of Eternal Life.

11.* 1.342

The Shew-bread was to be eaten in the holy place: And Christ is fit to be fed upon onely in san∣ctified hearts: He dwells in our hearts by Faith.* 1.343

12.

The Vessels, in which these were to be kept,* 1.344 were of sundry sorts, two for the Bread, one to hold it, and another to cover it: and two for the Frankin∣cense, one to hold it, and the other to cover it. This teaches, That holy things must be charily kept: our Hearts are these Dishes, which ought to be as pure as Gold. In them this Bread of life and sweet Incense is to be kept: They must be kept close from the dust of Wickedness, yea, and of Worldliness.

Christ and the Second Vail.

Of this hear Dr. Gouge:* 1.345

It's called the second Vail, in reference to another, by which the Priests entered into the Holy place; but by this the High Priest alone entered into the Holy of Holies.

This second Vail was a Type of Christs flesh: for so the Apostle expounds it in these words,* 1.346 Through the Vail, that is to say, his flesh.

1.

This Vail shadowed the glory of the most ho∣ly place;* 1.347 so did the flesh of Christ overshadow his Divine Glory.

2.* 1.348

By this Vail there was an Enterance into the most holy place; so by the flesh of Christ there is an Enterance into Heaven.

3.

This Vail was made of fine Linnen; and this was a Type of the pure Righteousness of Christ,* 1.349 with which the Saints are clothed.

4.

This Linnen is said to be twined, and that for

strength: which shewed the stedfastness of Christs Righteousness, and that as apprehended by Faith.

5.

The colours were most precious, blue, purple, and scarlet. These colours shew forth blood; and shew, That in Christs flesh is that pure blood, where∣with the Church is purged:* 1.350 They shew also the Glory of Christ even in his flesh.

6.

This Vail was of curious workmanship: And this, with the fore-named colours, was a Type of ex∣cellent Graces,* 1.351 with which Christ in his Humane Nature was adorned.

7.

This Vail was wrought with Cherubims: These were shapes of young men with wings: They did in particular set forth the attendance of the An∣gels on Christ, as he was God-man, the Head of the Church: for the Angels are said to ascend and descend upon the Son of man.* 1.352 This is a point of great com∣fort:* 1.353 for, by vertue hereof they are made ministring spirits to us,* 1.354 and have a charge given them to keep us in all our ways; and therefore they pitch their Tents about us, and are ready to carry our Souls to Heaven, when we dye.

8.

This Vail was hung on four Pillars of Shittim Wood, covered with Gold, and set in Sockets of Sil∣ver; the Hooks, to which the Vail was fastened, were all of Gold. The Pillars set out the Deity of Christ, by which his Humanity was supported in all that he endured. The Hooks and Sockets of Silver set out the Union of Christs Humane Nature with his Divine.

* 1.355Ainsworth observes the Comparison between Christ and this Vail.

1.

The special use of this Vail was, to divide be∣tween the holy place, and the Holy of Holies, and so to debar men from entering, yea, or looking into the

most holy place,* 1.356 whereby the Holy Ghost signifies (as the Apostle says) that the way into the Holies was not yet manifested, while the first Tabernacle was standing: that is, the way to Heaven (which the most holy place shadowed) was not by those legal Services,* 1.357 but should be opened unto men by Christ, first entering there with his blood. Therefore also this Vail sig∣nified the flesh of Christ (under which the Godhead was vailed) and through which (by suffering death) he entered himself,* 1.358 and made way also for us to enter into Heaven.

2.

The curious Embroidery, and glorious Cheru∣bims of this Vail, signified the manifold Graces of the Spirit, and heavenly Affections, which Christ had in his Humane Nature, and which he also communicates unto us by the Ministry of his Word and Spirit: like∣wise the heavenly Mysteries, which are in the Ordi∣nances of Moses's Law, rightly understood.

Christ and the Altar of Burnt-offering.

Ainsworth compares these together.* 1.359

1.

The Altar and Sacrifice signified Christ, sancti∣fying himself for his Church, and by his Mediation sanctifying the dayly Service of his People, of which also the Altar was a publique sign.

2.

The Altar had four Horns, which were not onely for ornament,* 1.360 but also to keep things from falling off the Altar, for the Horns were upward. And (Horns usually signifying power and might) these four Horns signifie the Power and Glory of Christs Priesthood, for the Salvation of his Church,* 1.361 gathered from the four Corners of the Earth.

3.

The Altar was overlayd with Brass, which was strong to bear the Fire, that continually burned up∣on

the Altar, hereby figuring Christs suffering Gods Wrath and Afflictions, without being consumed and overcome.

Christ and the Golden Censer.

* 1.362Of this hear Dr. Gouge:

It is (says he) an Instru∣ment made with a broad Pan to hold Fire on it, with an Handle to hold it by.

1.

This Censer was of Gold: this typified Christ, and his Purity, Preciousness, and Everlastingness.

2.

Incense was put upon the Censer; this typified that sweetness of Grace and Goodness which was in Christ.

3.

Burning coals were put under the Incense, to make it send forth the sweet savor thereof: and so the burning coals set out the manifestation of the sweetness of his Grace by his Intercession.

4.

The Incense was beaten small, and declared Christs Passion and bitter Agony.

5.

The High Priest, together with the Incense on the Censer, carried also blood with him, which typi∣fied that Satisfaction which Christ made by his Pas∣sion. Thus Christ, our High Priest, entered into Heaven with his Censer of Incense and Blood, to shew, That his Blood was a price to ransom us from Sin, and his Intercession moved God to accept there∣of for us.

6.

This Censer with the Incense was brought with∣in the Vail into the most holy place, which typified Heaven: so as Christ in Heaven makes Intercession for us.* 1.363

7.

The burning Coals and Incense were put upon the Censer,* 1.364 that a Cloud might cover the Mercy-seat: the sweet Incense by the heat of the burning coals

caused such smoke to rise from it, and made a thick cloud; for God appeared in Glory on the Mercy∣seat, so as the Priest could not endure the brightness of it: but the Cloud of Incense so covered the same, as he might stand before it. Thus by the Mediation of Christ we are made capable of appearing before the Throne of Gods Grace: When a Cloud covers the Sun, we may look upon it; so may we look up∣on God through the Mediation of Christ.

8.* 1.365

The issue of the High Priest's so appearing with burning Incense in the Censer, was, that he should not dye: Our sins provoke God to Wrath, who is a consuming fire; but, by the Mediation of Christ, that Fire is like that, which did not consume the Bush. And so may we, who are Gods Priests, with this Censer and Incense burning on it, appear before God with much comfort.

CHAP. XIX.

Christ and the Ark of the Covenant.

OF this hear Dr. Gouge.* 1.366

This is a special Type of Christ, and a very fit one: For,

1.

It's called Arca, a Chest or Coffer. And in a Chest or Coffer men put their Jewels, Plate, Trea∣sure, and whatsoever is precious, and whereof they make high account: and, his Treasure being in his Coffer, his Heart is there also. Thus in Christ are hid all the Treasures of Wisdom and Knowledg:* 1.367 He is full of Grace and Truth. It pleased the Father, that in him all fulness should dwell: Hereupon is Christ the

Son of Gods Love;* 1.368 his Elect, in whom his Soul delights; and he is ever at the right hand of God.

* 1.3692.

The Ark was made of Shittim Wood, and Gold. It's here said to be layd over with Gold: The word that is here translated overlayd,* 1.370 signifies, to be compassed about, or covered about. It is expressed, Exod. 25.11. Thou shalt overlay it with Gold, within and without thou shalt overlay it. This added much to the glory and excellency of the Ark, and declared, That Christ is every way glorious and excellent, within and with∣out, in Soul and in Body, in his Humane and Divine Nature.

* 1.3713.

It was adorned with a Crown or Border of Gold round about: This did signifie the Glory of Christ, and the Excellency of those Graces, with which he is crowned.

4.

It had Rings of Gold, and Bars; and they were for the carrying of it about: And these shewed, That Christ, and the Treasures of God layd up in him, are to be preached wheresoever the Church is.

5.

The Ark was had in high account, both by God himself, and also by his People.

1.

God made it a sacred Representation of his Presence. In this respect it is stiled, The Ark of God, whose Name is called by the Name of the Lord of Hosts,* 1.372 (or, at which the Name, even the Name of the Lord of Hosts, was called upon) that dwelleth between the Cherubims. Where the Ark was, there was God counted to be present.* 1.373 Therefore, when the People removed from place to place, the Ark went before them. There God promised to commune with Moses of all things which he would give him in commandment.* 1.374 There∣fore the Priests used to ask Counsel of the Lord before the Ark,* 1.375 which is said to be before the Lord. Where

the Ark was, there was a fit place to offer Sacrifice:* 1.376 And in solemn Prayer people used to fall down be∣fore the Ark.* 1.377 This typifies Gods high account of Christ.* 1.378 Never was there such a Representation of the Father, as Christ his Son. All the Oracles of God come to us from Christ:* 1.379 And by him we are to offer up all our Sacrifices.

2.

The Saints also had the Ark in high account: nothing was accounted more dear and precious unto them: witness the zeal of David about it:* 1.380 Nothing more grieved and pierced them, then the loss of it:* 1.381 Where the Ark of God was,* 1.382 a Blessing did accompany it: When the Israelites presumed to go to War a∣gainst the Canaanites without the Ark, they were overthrown.* 1.383 So Gods People have Christ in high account: What joy was there at his Birth? Luke 2.10. How was the Church pierced at his loss? Cant. 5.6.* 1.384 God blesseth his with all spiritual Blessings in Christ: but they that are without Christ, are without Hope.

6.

There are three especial Wonders expresly set down to be wrought by the Ark.

1.

The dividing of Jordan, till the Israelites pass∣ed over from the Wilderness to Canaan, and then the returning of the Water to his course again:* 1.385 Josh. chap. 3, and 4. So by Christ a Way is made through the Sea of this World to the Heavenly Canaan.

2.

The falling down of the Walls of Jericho: Josh. 6.12. So, by Christ, strong and mighty Holds are cast down: 2 Cor. 10.4. Eph. 2.14. Col. 2.15.

3.

The falling of Dagon before the Ark,* 1.386 and Judgments executed upon the Philistims: So by Christ the Idols of the World fall down, yea,* 1.387 the very Devils themselves. Christ is a consuming fire to such as have him not in due account.

7.

After that the Ark had removed up and down from place to place, a place of Rest was sought for it, 2 Sam. 7.2. and found for it, 1 King. 8.8. Thus Christ, after his many Travels and Troubles on Earth,* 1.388 found a Resting-place in Heaven.

Christ and Aarons Rod.

* 1.389Of this hear Dr. Gouge. 1.

Of what kinde soever the Rod were, it's certain, that it was cut from a Tree, very dry, past sprouting and springing, accord∣ing to the course of Nature; a dry stick, as we say. This typifies Christ, who came from the stock of Man, but as a withered branch. The House of David was not known in the World, when Christ sprang out of it: for Herod did what he could to destroy that whole stock. The meanness and poverty of Jo∣seph and Mary was a means to keep them from the notice of Herod. Christ also in his own Person was as a dry withered stick: from his Birth to the thir∣tieth year of his age he lived in a private, low, and mean condition: yea, afterwards (though he did such Works, as might have made him famous, yet) he was exceedingly despised; and, at the time of his death, apprehended as a Traytor, arraigned, scourged, buffeted, and many other ways most vilely handled, and crucified between two Thieves, dead and buried.

2.

This Rod is said to be Aarons Rod: it's pro∣bable, that it was like to the Rods of the Heads of the other Tribes,* 1.390 because their several Names were written upon them. Thus Christ, taking upon him Mans nature, was as other men.

3.

This Rod of Aaron budded, brought forth Buds, bloomed Blossoms, and yielded Almonds. These typified the Glory of the Lord Jesus, who,

notwithstanding his foresaid meanenesse, was decla∣red to be the promised Messiah, the King of Is∣rael.

4.

The kinde of fruit, that was brought forth, is said to be Almonds, which are a sweet and pleasant fruit, yea, wholesome and medicinable. Most sure it is, that the truth is so: Nothing more sweet and pleasant, nothing more wholesome and medicinable, then the fruit of all manner of grace, that sprouteth out of Christ.

5.

By the foresaid fruit of Aarons rod,* 1.391 Aaron was ma∣nifested to be chosen the high Priest of God. So was Christ, by his glorious works and manner of preaching, by his Death, Resurrection, and Ascen∣sion, and gifts, that he gave, manifested to be appoin∣ted of God our high Priest.

6.* 1.392

After the foresaid evidence of Aarons being chosen of God by his rod, that rod was set before the Testimony. So Christ,* 1.393 after the foresaid evi∣dences of glory, is set in Heaven at Gods right hand.

Christ and the Mercy-seat.

Of this Dr. Gouge thus. 1.* 1.394

The Mercy-seat is an especial type of Christ for he is expressely a propi∣tiation, Rom. 3.25. 1 Joh. 2.2.

2.

It was made of pure gold,* 1.395 this typified the ex∣cellency, purity, and Eternity of Christ.

3.

The Mercy-seat, was two cubites and an half in length, and a cubit and half in breadth. The mea∣sure was just the same, that the Ark was of, Exod. 25.10, 17. It was a cover for the Ark, and therefore every way fit for it, of the same size. This shewes that Christ is every way fit for the purpose, to which he is put.

* 1.3964.

The Mercy-seat was put upon the Ark, for it was to be a cover unto it. This shewes, that the rigor of the Law, in accusing and condemning all that have not perfectly fulfilled the same, is suppres∣sed by the mediation of Christ, and the attonement, which he hath made for us.* 1.397 Well, therefore is he cal∣led a propitiation for us. And hereupon the Apostle saies,* 1.398 There is no condemnation to them that are in Christ.

* 1.3995.

The end and use of the Mercy-seat is thus ex∣pressed by God. There will I meet with thee, And I will commune with thee from above the Mercy-seat. So that it was a place for God to manifest his presence, and to declare his will thereat. This typified Christ to be the mean of Gods manifesting his presence and declaring his will to us.* 1.400 Never was there so lively a representation of Gods presence, as in and by Christ. Never was Gods will so fully and clearly made known,* 1.401 as by Christ.

* 1.402Ainsworth also ownes the comparison between Christ and the Mercy-seat in several particulars.

* 1.4031.

This is (saies he) applyed by the Apostle unto Christ, who is called Gods propitiatory through faith in his blood, to declare Gods justice for the remission of sins, that are past: and so another A∣postle saies,* 1.404 He is the propitiation for our sins. So this Mercy-seat on which God did sit between the two Cherubims, was a figure of Christ, by whom our transgressions of the Law are forgiven and cove∣red.

2. Speaking of the Cherubims, he addes.

These may diversly be applyed unto Christ, whose media∣tion was signified by the Mercy-seat,* 1.405 and to the mi∣nisters of God, both the Angels in Heaven, Gods fiery Chariots, whose service he often uses for his

Honour, and to attend upon Christ and upon his Church, into whose mysteries they desire to look,* 1.406 and his Ministers also on earth:* 1.407 for Kings are called by the name of Cherubs. And the four living crea∣tures, with eyes and wings (which were Cheru∣bims, as appears by comparison with that of the Prophet Ezekiel) are of them that are redeemed un∣to God by the blood of Christ,* 1.408 and so distinguished from Heavenly Angels. These with heavenly affe∣ctions, looking into the Law, and Christ the Mer∣cy-seat, are such as on whom he also rides by the preaching of the Gospel. But the chief significati∣on of the Cherubs here respecteth Christ himself, the Mercy-seat. And to this glorious seat, where Gods presence with his Church, was manifested, the throne of God is answerable, in the Christian Church: in the presence of which throne his people are, and serve him day and night in his Temple.

3. A little after he addes.

This here being, as was foreshewed a figure of Christ, the protecting Cherubs may signifie his Kingdom: the Mercy-seat, which they covered, his Priesthood: and the voice which spake from the same, his Prophesie.

CHAP. XX. Christ and the Red Heifer, Num. 19.

ST. Austin makes this parallel to hold thus.* 1.409

The red Heifer (saies he) signifies the flesh of Christ, Its the female sex in regard of the infirmity of the flesh. It is red,* 1.410 in regard of his bloody Passion. And

the Heifer was without blemish, because the flesh of Christ was in the similitude of sinful flesh, but it was not sinful flesh: nor had this Heifer any blemish in it self, because the flesh of Christ had no sin in it self, but he hath in o∣thers that are his members. And no yoke was ever laid upon it; for he was not subjugated to iniquity, but set those free from it, whom he found subjugated to it. And thou shalt give it to Eleazar, not to Aaron; shewing that the Passion of Christ should not be in the time that then was, but in the time of their poste∣rity. And they shall cast it out of the Campe, so Christ, being to suf∣fer, was carried out of the City. And they shall kill it in his sight: So the flesh of Christ was killed in the sight of them, who in the times of the New Testament were to be the Priests of the Lord. And he shall sprinkle her blood, to testifie that Christ, according to the Scriptures, shed his blood for the remission of sins. And they shall burn her. This burning is a sign of the resurrecti∣on: for its the nature of fire to move upward. And that in his sight, namely in the sight of the Priest, because the resurrection of Christ was to be manifested to them, who were to be the Royal Priest∣hood.

And her skin, flesh, and blood, with her dung, was to be burnt, to signifie that not onely the substance of Christs body, but also the contumelies and the reproa∣ches of the people against him, sig∣nified by the dung, should be turned into glory, which the flame of the burning doth signifie. And the Priest shall take, &c. The Cedar∣wood is Hope, which ought to dwell firmly above: Faith is the Hyssope, which being a low-grow∣ing herb, is yet firmely rooted in the rock. Charity is the scar∣let, which by its fiery colour, shews the fervor of spirit. These three we are to cast into the Resurrecti∣on of Christ, as into the middle of the burning, that our life may be hid with him. And he shall wash, &c. Vers. 7. The washing of the cloathes and body, what is it other then the cleansing of that which is within, and that which is without? And he that shall burn, &c. Vers. 8. By him that burnes the Heifer I conceive them to be under∣stood, that buried the body of Christ, commiting it to the Resur∣rection, as to the burning. And he shall gather the ashes together, &c. Ver. 9. What is the ashes of the Heifer, namely, the remainders of the burning, other then the fame and

report that followed the Passion and Resurrection of Christ. There was ashes, because Christ was condem∣ned by the unbelievers, as stark dead but yet had a power to cleanse be∣cause he is believed by the faithful to be risen again. And, because this report was more famous among the other nations, and them that were not Jewes, therefore its said, A man, that is clean, shall gather, &c. name∣ly clean from the killing of Christ, which had made the Jewes unclean. And he shall lay them up in a clean place; that is, he shal handle them re∣spectively; yet without the Camp, because the Gospel was most ho∣noured by them that used not the Jewish Rites. And it shall be kept for the Congregation, &c. He doth more fully declare, that of the ashes of the Heifer should be made a water of separation, to cleanse them from the touching of the dead, that is, from the sins of this dying life. And he that shall gather the ashes, &c. Vers. 10. How shall he by this action be un∣clean, that came to it clean, but be∣cause they that seem clean to them∣selves, come by the Christian faith to acknowledge themselves, that all have sinned and come short of the glo∣ry of God, being justified freely by his blood, Rom. 3.23.24. Yet it is said,

that this man shall wash his clothes, not his body, I believe, because he would give us to understand, that by the gathering and laying up of the ashes, he is inwardly clean∣sed, as Cornelius, hearing and be∣lieving the things that were prea∣ched by Peter, was so cleansed, that even before the visible baptisme, he with the rest that were present, received the Holy Ghost. Yet neither should the visible Sacrament be despised, that being also out∣wardly cleansed, he might also wash his clothes. And it shall be to the children of Israel, and to the stranger, &c. This shewes, that the baptisme of Christ, which it signi∣fied by the water of separation, should profit both Jewes and Gen∣tiles. But who can forbear to ob∣serve, that even after washing, its said, that he shall be unclean until the evening? by which I know not, whe∣ther any other thing can be under∣stood, then that, even after the most full remission of sins, while a man remaines in this life, he is prone to contract something by means of which he should be unclean, until the end of this life, where this day is shut up to him, in a man∣ner, which the evening doth signifie. But that which he saies, Vers. 18. The hyssope shall be dipped in the wa∣ter; by which herb faith is signified, nothing else can be meant by it, but that, which is written, puri∣fying

their Hearts by Faith, Act. 15.9. Bap∣tisme profits not, if faith be wanting. Its said fi∣nally, that this is to be done by a man that is clean, by whom are signified Ministers, repre∣senting the person of their Lord, who is truly clean.

* 1.411Ainsworth also notes this red Heifer to be a Type of Christ, and that in many particulars.

1.

The Heifer was taken of the people (saies he) to shew the interest that they all had in it, and by faith in that, which it figured, Christ.

And a little af∣ter he addes,

As other Sacrifices of beasts prefigu∣red Christ, so this, in special figured him.

1.

The Heifer was red: so Christ, in his humane nature was red,* 1.412 by the participation of our affliction.

* 1.4132.

The Heifer was perfect and without blemish: so was Christ without blemish of sin, both in his Per∣son and Actions.

3.

Never yoke came on this Heifer: so was Christ without yoke, as being free from the bondage of sin and corruption, and from servitude to men in the ordinances of men in religion, and as doing vo∣luntarily the things that pertained to our redemp∣tion.

4.

This Heifer was to be brought to E'eazar the Priest; which figured that the work of our redemp∣tion and purification from sin belonged to Christs Priestly Office.* 1.414 He, in performing the truth of this Type, was both Priest and Sacrifice.

* 1.4155.

This Heifer was carried without the Camp; which figured Christs suffering without the gates of Jerusalem;* 1.416 so without the Camp malefactors were to suffer death.

6.

The Priest was to take of the blood with his finger, figuring the Finger, that is,* 1.417 the Spirit of our Priest, Christ Jesus, whereby he hath sprinkled the way for us into Heaven, and our Hearts from an evil Conscience, that we may have access thither by his blood.

7.

The blood was to be sprinkled directly before the Tabernacle of the Congregation, that is, towards the fore part, or door of the Tabernacle. The Priest stood without the Camp, where the Heifer was slain, and there sprinkled towards the Tabernacle seven times, which is a full and compleat number. And, that place being a figure of Heaven,* 1.418 this sprinkling thitherward typed out, how Liberty should be pro∣cured for Gods People,* 1.419 to enter into the Holiest by the blood of Jesus, by the new and living Way, which he hath consecrated for us.

8.

The Cedar Wood (the Cedar being one of the greatest and tallest Trees, and durable Wood, that rotteth not) figures the perpetual efficacy of the Death of Christ, who, by one Offering,* 1.420 hath perfected for ever them that are sanctified.

9.* 1.421

The Hysop was here to be burnt with the Hei∣fer; and after, vers. 18. there was a sprinkle to be made of it, figuring the vertue and odor of Christs Death to purge our sins,* 1.422 and to sprinkle our Hearts from an evil Conscience.

10.

Scarlet was to be added to the Cedar and Hy∣sop; this bloody colour signifies sometimes sins:* 1.423 and it's the Death and Blood of Christ, that cleanses from all sin.

11.

The Priest was to wash his Clothes, which was a sign of Purification from uncleanness: so it was for the man that burned the Heifer, vers. 8. and for the clean man, that gathered up her ashes, vers. 9, 10.

This shewed the imperfection of the Legal Priest∣hood, in that the Priests, which prepared the means of Sanctification for the Church, were themselves polluted in the preparing of them. The sin also of the Priests and others, that procured the Death of Christ (though it were the Life of the World) seems to be signified hereby.

12.

As the burning of the Heifer signified the Suf∣ferings of Christ,* 1.424 so the ashes are the monument of his most base and utmost Afflictions: for ashes were used as the greatest signs of sorrow and misery;* 1.425 and to be brought to ashes upon the face of the Earth, signifies the extremity of Gods fiery Judgments. But the memorial of the most ignominious Death of Christ is to be kept, as a most glorious monument of our Life, Justification, and Sanctification through Faith in his Name.

13.

The ashes of the Heifer must be layd up with∣out the Camp, to signifie, that they that would have part in the Death of Christ,* 1.426 must go forth unto him without the Camp, bearing his reproach.

14.

They must be layd up in a clean place, figu∣ring a clean Heart, and a pure Conscience, in which onely the monuments of Christs death are kept, and reserved by Faith.

CHAP. XXI.

Christ and the brazen Serpent.

OUr blessed Saviour himself doth clearly, in his discourse with Nicodemus, make this a Type of

himself, while he says, As Moses lifted up the Serpent in the Wilderness, so must the Son of man be lifted up,* 1.427 that whosoever believes in him, should not perish, but have ever∣lasting Life. And here the Parallel is noted in several Particulars.

1. The brazen Serpent was lifted up upon a Pole, and Christ was lifted up upon the Cross.

2. The brazen Serpent was lifted up for the preser∣ving of the Israelites from Death, and for the healing of them that were stung by the fiery Serpents: And Christ was lifted up on the Cross, to save them from perishing, that were stung and wounded by Satan the old Serpent.

3. All they were healed, that were stung by the fiery Serpents, that did look towards the brazen Ser∣pent, though (either in regard of their distance from it, or the weakness of their eye-sight) they could hardly discern it, yea, though they were never so dan∣gerously wounded; whether they were high or low, whether they were rich or poor. So all they have Salvation by Christ crucified, that were wounded by the old Serpent, that do with the eye of Faith look unto Christ, though they were before never so great sinners, though their Faith be never so weak, be they rich or poor.

4. Onely they of the Israelites, being stung by the fiery Serpents, were healed, who did look towards the brazen Serpent: if any refused to look towards it, being wounded, they perished. So, if any, wound∣ed by Satan, refuses to lift up the Eye of Faith to look towards Christ crucified, they certainly perish. So says our Saviour, Whosoever believes in him,* 1.428 they shall not perish, but have everlasting Life: therefore, whosoever believes not, shall not have everlasting Life, but shall surely perish: for those words imply both an extent,

reaching it out to all Believers; and a restraint, limit∣ing it to Believers: And so says the holy Baptist, He that believes on the Son of God,* 1.429 whosoever he be, hath everlasting Life: He that believes not the Son, shall not see Life; but the Wrath of God abideth on him.

* 1.430Hear Macarius of Egypt:

The brazen Serpent, which, being fasten∣ed to the top of a Pole, healed those that were wounded, (for that Serpent, being voyd of life, over∣came the living Serpent) was a type of the Body of the Lord: for that Body, which he took of Mary, he lifted up on, and fastened to the Cross; and so that dead Body over∣came that Serpent that lived and crept in the Heart.

Hear Saint Austin of the same. He moves the question,* 1.431

Why that Ser∣pent was not made of Gold or Sil∣ver, but of Brass?

And he gives a double Reason of it: 1.

To shew the Divinity of Christ: for, of all metals, Vessels of Brass use to last longest. 2. In regard of the clear∣ness of the Sound; because, of all metals, Vessels of Brass use to give a greater Sound, and cause their Sound to be heard furthest off. So the Doctrine of the Gospel was not known alone in one onely Nation of the Jews, but was able also to come abroad into the whole World by the shrill sound of saving Preaching.

Hear Saint Chrysostom also, who first moves the

question to Moses:

Tell me,* 1.432 O thou faithful Servant of God, Why dost thou that which thou forbiddest? Thou hast made a Law, Thou shalt not make any Image to thy self, and dost thou make a Serpent?

And then he brings him in answering:

I gave indeed those Laws, that I might pull up by the roots all mat∣ter of impiety; and that I might keep that People (as far as might be) from all worship of Images. But now I also make a Serpent, that I might hereby typifie Christs Death on the Cross, and make plain the Way, in which the Apostles, in time to come, should run; and so our Lord himself interprets this of himself, Joh. 3.14.

And then he descends to Particu∣lars.* 1.433

As that figure did represent the shape and likeness of a Ser∣pent: so our Saviour appeared in the similitude of sinful flesh, when yet he was free from all sin.

He adds yet further:

As there the figure of other Serpents, that Serpent, which neither stung nor wounded any, was fastened to the Pole; so our innocent Jesus, by his Death upon the Cross, was to ex∣piate the sins and Transgressions of other men.

He adds there one thing more:* 1.434 The brazen Serpent (says he) was

fastened to the Pole, to take away the Wounds of the fiery Serpents: And Christ was crucified, that he might destroy the Works of the Devil.

Hear him elsewhere enlarging himself about this Parallel:

You see (says he) how the Type and the Truth agree. There the Israelites escaped Death,* 1.435 but temporal; here the Faithful escape Eternal Death. There the Serpent, lifted up on the Pole, healed the Wounds of the fiery Serpents; here Jesus crucified cured the Wounds given by the in∣corporeal Serpent. There the Is∣raelites, looking up with the eyes of their bodies, obtained bodily health; here they, that look up with spiritual eyes, obtain forgive∣ness of all their sins. There Brass was hung up in the shape of a Ser∣pent; here the Body of the Lord, formed by the Holy Ghost, was fastened to the Cross. There a Ser∣pent did wound, and a Serpent did heal; here Death destroyed, and Death heals. There the Serpent, that killed, had poyson; the Ser∣pent that healed had none: So it's here, the Death that destroyed had sin, as the Serpent had poyson; but the Lords Death was free from sin, as the brazen Serpent was from poyson.

* 1.436Ainsworth also takes notice of this brazen Serpent, as a figure of Christ, as Christ himself hath opened it,

Joh. 3.14. As Moses, &c.

For (says he) as this had the similitude of a Serpent, but had no venome; so Christ had the similitude of a sinful man, yet with∣out sin, Hebr. 4.15.

And a little after:

The set∣ing up of the Serpent (says he) upon a Pole, was to them a figure of Christ to be crucified, and preached unto the World for Salvation. And a little after: As the Serpent, lifted up, was a Type of Christ; so the looking upon it signified Faith in Christ; as it is written, At that day shall a man look unto his Maker,* 1.437 and his eyes shall have respect to the Holy one of Israel.

And a little after:

By the continuance and recovery of natural life to the Israelites looking up to the bra∣zen Serpent, was figured Eternal Life to all that be∣lieved in Christ. And a little after: As they that were bitten by these Serpents, if they looked upon their Sores, and not to the Sign erected by God, they dyed: so they that are bitten with Sin, if they fix their eyes thereon, though with Repentance, and look not unto Christ, do despare and dye,* 1.438 as it hap∣pened unto Judas: As they, if they sought to Chy∣rurgeons or Physicians, or used Salves and Medicines of their own or others, perished; so whosoever seeks to any but Christ, or endeavors by his own Works or Sufferings to have Life with God,* 1.439 dyes in his sins. As the brazen Serpent was an unlikely thing in humane Reason, to heal such deadly Wounds; so Christ crucified is to the Jews a stumbling block,* 1.440 and to the Greeks foolishness; but unto them that are called, both Jews and Greeks, Christ is the Power of God, and the Wis∣dom of God.

He adds:

A Serpent of Brass;* 1.441 which Mettal, besides that it is of a fiery colour, and so might resemble the colour of the Serpents, it's also strong and durable; and, in that respect, might figure out the strength of Christ, who was enabled, by

the power of the Godhead, to endure and over∣come all his Tribulations, otherwise then any man could: whereupon Job says in his Sorrows, Is my strength the strength of Stones?* 1.442 or is my flesh of Brass?

And a little after he adds:

It was the work of Moses to lift up the brazen Serpent on the Pole, where∣upon it's said,* 1.443 As Moses lifted up the Serpent in the Wil∣derness. And it signifies, how Moses his Law was our Schoolmaster unto Christ,* 1.444 that we might be justified by Faith: By his Writings Christ is lifted up, as an Ensign unto all People,* 1.445 for he wrote of Christ: and by the rigor of his Law, which urges satisfaction for sin, and curseth all Transgressors, Christ was lifted up upon the Cross.* 1.446 Finally he adds: 'The Ser∣pents were not taken away from the People, as they desired, but continued still, as a chastisement, to nurture the disobedient people; onely God pro∣vides a remedy, to heal the repentant and believing sinners: Wherefore also the brazen Serpent was not left standing in that place, but they carried it along with them through the Wilderness to the Land of Canaan, where it continued many years, even till the days of Hezekiah.* 1.447 So neither are our Sins utterly taken from us in this Life,* 1.448 but we have Forgiveness of them by the Blood of Christ; neither are our Temptations and Afflictions wholy removed, though we beseech God therefore, but we receive Grace from him,* 1.449 which is sufficient for us, and his strength is made perfect in weak∣ness.

Christ and the Temple.

Hear St. Chrysostome laying open the comparison be∣tween them.

As in the Jewish Temple (saies he) some things were seen of all,* 1.450 some things could onely be seen of the high Priest: so in Christs oeco∣nomy and dispensation, Christs di∣vine nature and the power and effi∣cacy thereof, is not seen of all, but yet by his works he shews them openly.

And a little after he addes.

As that middle vail of the Temple did interpose it self, and kept in the sight of them, that were without, from gazing upon the divine busi∣nesse, that was done within. So the body of the Lord Christ was a vail to his divine nature, which hindred least any man should be able with Mortal eyes, to see that Face of him that is Immortal.

CHAP. XXII.

HItherto of the Types, which in the old Testa∣ment did prefigure Christ. Now follow other resemblances, by which Christ is set forth either in the old or new Testament, which shall be the subject of another Book.

But before I leave this businesse of the Types, I shall take notice of three Corollaries, which here offer themselves to us.

CORAL. I.

* 1.451From that which hath been said, we may see that the Rule of Godlinesse hath been alway the same: the same things alway propounded to be believed by the Fathers before Christs coming, and by us since his incarnation. Its true, that they were propounded more darkly to them, and more clearly unto us, as we shall see afterwards: but yet they were the same things for substance, whatsoever is now taught in the writings of the new Testament, concerning the Birth, Offices, Kingly, Priestly, and Prophetical; concerning the Life, Doctrine, Miracles, Sufferings, Death, Resurrection, &c. of Christ, we have had Types of them all, either Personal or Real, in the old Testament. To this pur∣pose St. Paul doubts not to say,* 1.452 There is one faith: nor doubts St. Peter, in that Councel at Jerusalem, to say, We believe to be saved by the grace of our Lord Jesus Christ,* 1.453 even as they. We, that is, they that lived after Christ; as they, that is, they that lived and died before Christs a∣ctual incarnation.* 1.454 And to this purpose is it that the E∣vangelists, especially St. Mathew and St. John, do so fre∣quently use that expression, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this or that was done, that it might be fulfilled, that was spoken, &c. what is more plain from hence, then that they were the same things, that were first said, that is, foretold by the Prophets, and afterwards affirmed by the Evan∣gelists to be fulfilled in Christ; and this is plainly at∣tested by St. Austin.

Their faith (namely theirs) that dyed before Christs incarnati∣on,* 1.455 and ours, (that live since) is the

same, because they believed, that that should be, which we believe to be already effected. And again;* 1.456 the righteous persons of old (saies he) were not saved by any other faith, then by which we are saved, namely, the faith of the incarna∣tion of Christ, which was foretold to them, as it is preached to us alrea∣dy effected.

And to the same pur∣pose speaks St. Gregory Nazianzen.* 1.457

None of them (saies he) who be∣fore the coming of Christ, rose to the highest pitch of vertue, attained to it without the faith of Christ, for the word was afterwards in due time publickly preached, but it was also before made known to pure minds. And whereas, as Christ entring Jerusalem, (Matth. 21 9.) the people, that went before, and that followed after, cried Hosanna, St. Bernard makes this to be the Moral of it,

That both the Jewish people, going before, and the people of the Gentiles following after, do make confession of one and the same Christian faith.

So final∣ly Zuinglius asserts this for truth.

There is the same faith, namely, of the Saints that lived before Christ, and of us that live since Christ, and the same Testament and Covenant to and with both, so far as concerns the inward man; for they did no lesse rest on the mercy of God

through Christ promised, then we do through Christ exhibited.

And in this respect it is, that the two Testaments are compared ordinarily to the two Che∣rubims, which looked each to other, and both to the Mercy-seat.

Hence we may see the Antiquity of Christian Reli∣gion: It is true that the Doctrine of Salvation by Christ, which is the sum of the Gospel, and of Christian Re∣ligion, hath been frequently charged with novelty, as a new and upstart Doctrine. But how unjustly, may easily appear from that which hath been said: for if the rule of godlinesse hath alway been the same from the begining, how can it be agreeable to truth or equi∣ty, thus to impute novelty to it? And (the more to discover the falshood of this charge) hear we what the Scripture saies of the transcendent Antiquity of it: hear we our Saviour equalizing for Antiquity with all the holy Prophets.* 1.458 Search the Scriptures, saies he, for they testifie of me. Here, by the Scriptures, he means the Books of the old Testament, for then there were no other Books of Scriptures: then Christian Religion must needs be as ancient, as the Books of the old Te∣stament.* 1.459 Consonant to this is that of St. Peter. All the Prophets from Samuel, and those that followed after, as many as have spoken, have likewise foretold of these daies. And that in his Sermon to Cornelius,* 1.460 To him bear all the Prophets witnesse, that through his name, whosoever be∣lieves in him, shall receive remission of sins. And what is more properly a Doctrine of Christian Religion, then that mentioned by St. Peter? then must Christi∣an Religion needs be as Ancient as the Prophets, yea as Samuel.

But our Saviour rises yet higher, while he sayes to the Jewes,* 1.461 If yee had believed Moses, yee would have believed me, for he wrote of me; then Chri∣stian Religion must needs be as ancient as Moses: of

whose Antiquity Justin Martyr bears witnesse, saying Moses,* 1.462 the first teacher of our Re∣ligion, was more ancient, then all your Wisemen, or Poets, or Phi∣losophers, or Historians and Law∣givers: how ancient then is Chri∣stian Religion?

And yet our Sa∣viour rises higher Abraham, saies he, saw my day a far off, and rejoyced: (Joh. 8.56.) then is our Christian as old as Abraham. But I may go one step higher, and tell you that its as old as Adam, for even to him did God utter that sentence,* 1.463 The seed of the woman shall break the serpents head: which is a main Doctrine of the Gospel, and a ground-work of Christian Religion. But St. Paul goes a step higher (and higher we cannot go) in that he saies of the Gospel,* 1.464 that its the wisdome of God in a Mystery, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which God or∣dained before the world. Incomparable antiquity! And hear we St. Austin asserting the Antiquity of Christian Religion.

That very thing which is called Christian Reli∣gion, saies he,* 1.465 was among the Anci∣ents; neither was it wanting in the world from the first rise of mankind till the coming of Christ, from which time it was first called Chri∣stian. Irenaeus also affirms the same. Our faith, saies he,* 1.466 was in Abraham before he was circumcised, and so in all other righteous persons, that pleased God.

And so St. Chryso∣stome.

The Gospel, saies he, had not its begining then when Christ

came first in the flesh, but it had taken root a great while before in the writings of the Prophets, and then at last it flourished in the prea∣ching of the Apostles. And else∣where. The Apostle, saies not, The righteousnesse of God is given,* 1.467 but its made manifest, that he might wipe off the crime of novelty: for that which is made manifest, is made manifest as being ancient, and hid∣den: And therefore he adds, Being witnessed by the Law and the Prophets, as if he had said, Be not troubled, because its now given, as if it were some new and uncouth businesse, for both the Law and the Prophets even from the begining, have fore∣told it.

Ye see then, of how great Antiquity the Gospel is, and Christian Religion discovered in it, and consequently, how causelessely novelty is objected to it.

CHAP. XXIII.

COROL. II.

HEnce also we see, that the Rule of Godli∣nesse (though it be alway one and the same for substance) is yet (suteable to several times) diversly administred.* 1.468 It was first made known in some select

Families to some select Persons, as to Adam, Seth, &c. Noah, &c, Abraham, Isaac, Jacob: and this was while the Church was in familia, in the narrow bounds of a Family, namely, till the children of Israel grew in∣to a People; and so it was for the term of 2000, years and somewhat more. In which time the Rule of Godlinesse was handed over from Father to Son by Tradition, and dilivered by word of mouth without writing. And in this time the Rule of Godlinesse, the Doctrine of Christ, was still cleerer and cleerer: for first, its said,* 1.469 that he should be the seed of the wo∣man: Noah foretels, that he should be of Shem: Bles∣sed, saies he, be the God of Shem, that is, saies Ainsworth, Christ, who came of Shem according to the flesh,* 1.470 but is also God over all, blessed for ever, Amen. But because Shem had divers Sons, therefore God gives a clearer disco∣very to Abraham, while he tells him,* 1.471 that in him all the Families of the Earth should be blessed: and afterwards, that in his seed all the nations of the earth shall be blessed:* 1.472 In which he tells him, that he, by whom blessednesse should come to the world, should be his seed, and come from him. But Abraham also had many sons, and therefore to Isaac God gives a more particular as∣surance,* 1.473 that in his seed should all the Nations of the Earth be blessed. But Isaac had two sons, Esau and Jacob; from whether of them should Christ descend? God tells Jacob,* 1.474 that in his seed shall all the Families of the Earth be blessed. But Jacob had twelve Sons, from which of them should Christ come? God discovers it to Jacob, and Jacob by the spirit of Prophesy tells us, that he was to come from Judah: but when should he come? when the Scepter was departed from Judah.* 1.475 And this was the cleerest light that was given to the world, while the Church was in the bounds of a Fa∣mily.

But afterward God made known this Rule of God∣linesse, the Doctrine of Salvation, to a Select Nation, whom God chose out of all the world, to be their God and that they should be his people, and now the Church was in populo Israelitico, among the people of Israel; God having shut out all other Nations by the Partition Wall of the Ceremonial Law: So that it was then true,* 1.476 In Jury is God known, his name is great in Is∣rael: of them God saies, ye shall be my peculiar people, though all the world be mine.* 1.477 And, you onely have I known of all the Families of the Earth. And so sings that sweet singer of Israel.* 1.478 He hath shewed his word unto Ja∣cob, his statutes and his judgments unto Israel; he hath not dealt so with any Nation: and as for his judgments, they have not known them. And Moses, What Nation is there so great,* 1.479 that hath Statutes and Judgments so righteous as all this Law, which I set before you this day? And thus it continued to be from that time, till Christs Ascensi∣on into Heaven: for even while Christ was upon the Earth he gave that command unto his Disciples, when he sent them abroad,* 1.480 Go not into the way of the Gentiles, and into any City of the Samaritans enter ye not, but go rather to the lost sheep of the house of Israel. And when that distressed Woman of Canaan came to our blessed Saviour in behalf of her daughter, that was vexed with a devil,* 1.481 at the first he answers her not a word, and when his Disciples became suitors for her, he answers them,* 1.482 I am not sent but to the lost sheep of the house of Is∣rael. And the Woman renewing her suit, receives this answer;* 1.483 Its not meet to take the childrens bread and to cast it to dogs. In this compasse of time, there was a more full discovery of the Rule of Godlinesse, of the Doctrine of Christ. If ye well consider what hath been said of the comparison between Christ and the Types that went before of him, ye shall see, that

there is not any Branch of the Doctrine of Christ, which was not set before them, whether of his Person in both Natures, Divine and Humane, or of his Of∣fices, Kingly, Priestly, and Prophetical; or of his twofold estate of Humiliation and Exaltation, or of the benefits that accrue unto us by him. But how are these set out to them? In dark Types and obscure Prophesies: The old Church had the Sun of Righte∣ousness, but there was a Cloud of dark Types be∣tween him and their eyes: there was a Vail between them and the Holy of Holies, which kept even the ordinary Priests themselves from entering in to behold the things that were therein. In this respect the Apo∣stle calls it the Mystery that hath been kept secret since the World began: and elsewhere,* 1.484 * 1.485 The Mystery that hath been kept hid from ages, and from generations.

But now at last God hath made known this Rule of Godliness, this Doctrine of Salvation by Christ, to all Nations of the World, the Church being in populo Catholico dispersed among all Nations. And this hath been from the time of Christs Ascension to this day, and so shall be to the end of the World: Therefore our Saviour, being presently to ascend into Heaven, enlarged the Commission of his Apostles,* 1.486 even to teach all Nations, and to preach the Gospel to every Creature. And therefore, when Saint Peter doubted, whether he should go to Cornelius a Gentile, he was taught in the Vision, not to call any thing common or unclean,* 1.487 which God hath sanctified: and so we finde Churches planted, and the Faith of Christ preached in all Countries of the Gen∣tiles, as Saint Paul says,* 1.488 from Jerusalem round about unto Illyricum; yea (says he) the Word of the Truth of the Gospel is in all the World: for God is not alone the God of the Jews, but also of the Gentiles;* 1.489 for it is one God that shall justifie the Circumcision by Faith, and the Ʋncircum∣cision

through Faith: for Christ hath broken down the middle Wall of Partition,* 1.490 and so hath made in himself of twain one new man. So that now it's most true, that the same blessed Apostle saith, That there is no difference between the Jew and the Greek,* 1.491 but the same Lord over all is rich unto all that call upon him. And to this Church thus made Catholique, the Rule of Godliness, the Doctrine of Christ is revealed and set out, not by dark Types, as in the Times of the Old Testament, but in all plainness, so that (as Saint Paul says) we do with open face behold the Glory of God:* 1.492 Nor is it set down to us in the Future Tense, as that which shall be in Times to come (as it was in the Old Testament) but in the Present, or Preterperfect Tense, as that which is already done: so we hear our blessed Saviour crying out on the Cross,* 1.493 Consummatum est, It's finished: And Saint Paul can tell us,* 1.494 That all the Promises of God are in him Yea, and in him Amen.

So that, by that which hath been said (to sum up all briefly) we may see a manifold variety in the admini∣stration of this Rule of Godliness.

1. That it was at the first delivered by word of mouth, and handed over by Tradition from Father to Son, and afterwards committed to Writing: God saw an admirable expediency in both. It was not written at the first, for there was no such danger of corruption, the Church being then in the compass of a Family, and the Patriarchs, the Heads of those Fa∣milies, being men of singular piety. Nay, it was more expedient for the Church, as it then was, to be so used, as it was; namely, they had frequent appa∣ritions of the Son of God, they had God oft speaking to them by Angels, and the like; and this was far more convenient for the Church at that season, then to have a written Word and no more. Think we, Is

it not much more perswasive, to have God himself speaking, then onely to read what is written from him? And who desires not more to see his Friend, and to hear him speak, then to receive a Letter from him? And as for those godly Persons, to whom the Son of God did not appear, they had yet their Ancestors, that could tell them, I have seen the Lord; And, the Lord hath spoken to me. Yea, it was far more commodious for the Church, which was to enjoy the benefit of the written Word, that the foregoing Church should thus be delt withall by Visions, Apparitions, &c. without a written Word, then to have had a written Word from the begining without these: for this was a mean to gain more credit to the Scripture, which was to follow: as it appears by that speech of God to Moses; Lo, I come unto thee in a thick Cloud,* 1.495 that the People may hear when I speak unto thee, and believe thee for ever. In which words God gives this, as a Reason, why the Israelites should hear God speaking to Moses, before Moses should write any thing, namely, that they should be moved to believe him for ever. And so is the case here. So that all that space of time, which went be∣fore the Scripture, was to succeeding ages as a prepa∣rative, to stir up the mindes of men, to receive, read, and hear the Scriptures (to be afterwards delivered to the Church) with more reverence and undoubted Faith.

But God would have the Word afterwards commit∣ed to writing, because then it was needful; for that the Church was then much enlarged into many Fami∣lies: and therefore there would have been great un∣certainty in matters of Religion, and much danger of corruption, unless God should still have appeared and spoken to the Fathers of the several Families, or un∣less there were one Prophet in common to teach them

all; neither of which were or had been so conveni∣ent. So that (had not this heavenly Doctrine been committed to writing) there would have been (as hath been said) much danger of corruption: yea, we see, that before, even when the Church was in a nar∣rower compass, there was corruption. Adam had God revealing his Will to him immediately,* 1.496 and yet Cain his Son brought in corruption: yea, and after∣wards the Sons of God corrupted Religion by their unlawful Marriages. God restored the purity of Doctrine to Noah, and he teaches it to his Posterity; and (they being dispersed over the face of the Earth) it was committed specially to the Posterity of Shem, and yet (within the space of two hundred years) Te∣rah,* 1.497 the Father of Abraham, serves other gods. God again restores the purity of Doctrine to Abraham, and makes him a Prophet: Isaac succeeds him, and Jacob him, who, dying, commends the keeping of it to his Posterity; and, it's probable, it was kept pure, as long as the Sons of Jacob lived: but from the death of Ja∣cob's Sons, until their departure out of Egypt, there were not many above an hundred years, and yet the Rule of Godliness was so worn out in that short space of time,* 1.498 that even those Israelites bred and born in Egypt forsooke the Religion of their Fathers, and took up the Customs of Egypt, and became Egyptian Idola∣ters. Much greater danger there would have been of corruption afterwards, if the Rule of Godliness had not then been committed to Writing. And therefore it pleased God, in his Wisdom and Mercy, that now at length the Rule of Godliness should be written; both to prevent the Errors, which might otherwise have prevailed against the Church; and also that the Church might have a Rule certain, and certainly known, by which to try all Doctrines and Practices

whatsoever: According to that of the Prophet, To the Law, and to the Testimony:* 1.499 If they speak not accord∣ing to that Word, it is because there is no Light in them.

Stand we still and wonder at the Goodness and Wis∣dom of our gracious God, so providing for his Church, and answering her necessities; so managing his Dispen∣sations, as may be most suitable to the condition of the Church: particularly in this, That he contents himself to deliver this Rule of Godliness by word of mouth, when there was less danger of corruption; but then committing it to Writing, when there was more danger in this kinde: Fail we not,* 1.500 to give unto God the Glory due to his Name, even the Glory of his in∣comprehensible Wisdom and unspeakable Mercy. But be we also careful to answer Gods expectation here∣in: And, having this written Word, as a sure Rule by which to try all Doctrines,* 1.501 Let us not be as Children tossed up and down with every wind of Doctrine: let us not believe every spirit, but try the spirits,* 1.502 whether they be of God, or not. If we be deceived, and led into Er∣ror, having in our hands such a Rule of Tryal, who shall pity us?

But Saint Chrysostom gives another Reason of this various Administration of the Rule of Godliness.

In the begining God spake to men by himself; so he spake to Adam,* 1.503 to Noah, to Abraham, &c. But when Mankinde declined downwards to Wickedness, and, as taking a long journy, departed from their Father and Maker, the Confabulation end∣ing, he uses Letters and Epistles to them, as being far absent from him, by which he brings to their

minde that Friendship and Famili∣arity, which sometimes they had with him.

2. Another difference in this Administration of the Rule of Godliness, is, in regard of the Persons to whom it was discovered: then to one Nation, now to all Nations.* 1.504 As it was in the Plague of Darkness that was upon Egypt, all Egypt was in the dark, onely the Hebrews in Goshen had Light: so was it in the Times of the Old Testament; That Light of saving Truth did then shine onely among the Jews, all the World besides was then in Darkness. It is the Con∣fession that David made; He hath shewed his Word unto Jacob,* 1.505 his Statutes and Judgments unto Israel: He hath not so delt with any other Nation; and as for his Judg∣ments, they have not known them. To this also Saint Paul gives his Attestation; first of the Jews, to that question (What advantage hath the Jew?* 1.506 or, what profit is there of Circumcision?) he returns this Answer; Very much every way: chiefly, because to them were committed the Oracles of God. But to the Ephesians, as Gentiles, and consequently to all the Gentiles in them, he says, At that time (namely, before they had received the Faith of Christ) ye were without Christ, being Aliens from the Commonwealth of Israel,* 1.507 and strangers from the Cove∣nant of Promise, having no Hope, and without God in the World. And in this respect he says to the Ephesians, Ye were Darkness,* 1.508 namely, while they remained in their Gentilism. Thus it was once: but how is it now? Hear the Apostle;* 1.509 The Grace of God hath appeared to all men:* 1.510 for there is now no difference in this respect of Jew and Greek,* 1.511 but Jew and Greek are all one in Christ Jesus.

Or, if there be any difference between them, it is this, That Blindness is in part happened to Israel,* 1.512 but the Gen∣tiles have their eyes opened,* 1.513 and are brought from Darkness to Light: and therefore the Apostle says to the Ephesi∣ans, Now are ye light in the Lord:* 1.514 and to the Thessaloni∣ans, Ye are all the Children of the Light,* 1.515 and Children of the Day; we are not of the Night, nor of Darkness. So that, that double sign given to Gideon is here accom∣plished: The knowledg of the Rule of Godliness was given to the Jews, and denyed to all the rest of the World, as the dew fell on the fleece,* 1.516 when all the floor was dry; but now it's granted to the Body of the Gentiles, and denyed to the Jews for the generality of them, as the whole floor was filled with dew, and the fleece is dry.* 1.517 Saint Chrysostom takes notice of this difference.* 1.518

The old Song (says he) was confined in the bounds of one little Country, namely, Palestine: but the new Song goes through the whole Earth, and is sung by the whole World.

Let us Gentiles be sensible of the great Mercy of God shewed unto us, in that we who were far, are now brought nigh by the blood of Christ; We, that were once strangers and foreigners,* 1.519 are now made fellow Citizens of the Saints, and of the Houshold of God; We, that once sat in darkness,* 1.520 and in the region of the shadow of death, have had the Light shining upon us: How for∣lorn was our Condition before? how great is our Preferment now? Harken we now to that Propheti∣cal Exhortation of David; O praise the Lord,* 1.521 all ye Nations; praise him all ye People. Time was, when the Jews justly contended with us Gentiles for a sole in∣terest in God; as the Servants of Abimelech with the Servants of Isaac, about those two Wells,* 1.522 Esek and

Situah, saying, The Wells are ours, and the Water is ours: so they said, God is ours, and his Word is ours; what have ye Gentiles to do, to claim an interest in ei∣ther?* 1.523 At last Isaac's Servants found a Well, about which there was no contention, and they called it Rehoboth, saying, God hath made room for us in the Land: and so may we Gentiles say, Now hath God made room for us in the Church: and now we have as deep an interest in God, and in his Word, as ever the Jews had: Fail we not therefore to praise God for his Mercy unto us.

3. There is yet another difference in the Admini∣stration of this Rule of Godliness, scil. That it is now more clearly revealed to us, then it was to the Jews in the Time of the Old Testament. It was then propounded to them in dark Types, and obscure Pro∣phesies; but to us the Types are vanished, and the shadows are fled away, so that we may with open face behold the Glory of God.* 1.524 Saint Paul takes notice of this difference; To this day (says he) remains the Vail un∣taken away in the reading of the Old Testament,* 1.525 which Vail is taken away in Christ. And this is noted, in that, The Vail of the Temple was rent in twain from the top to the bottom,* 1.526 at the Death of Christ: and elsewhere he says; The Mystery was kept secret since the World began,* 1.527 but is now made manifest, and made known to all Nations. And so Saint Chrysostome:

The Writings of the Prophets (says he) are like Riddles,* 1.528 and the Old Testament is hem'd in with obscurity, and the Books of the Old Testament are not easie to be understood; but the New Testa∣ment is more easie and clear.

And so Saint Austin:

The Grace

of the new Testament was vailed in the Law, and is revealed in the Gos∣pel. And again, In the old Testament the new lyes hid, in the new Te∣stament the old is laid open. And again, The Testaments are the same, saies he, in the old and in the new: but there shadowed, here revealed; there prefigured, here manifested: for not alone the Sa∣craments are divers, but also there temporal promises seem to be pro∣pounded, by which the spiritual reward is in an hidden way signi∣fied, but here Spiritual and Eter∣nal rewards are most manifestly set forth. And again. 'The things which are lesse Perspicuous in the old Testament, are illustrated and cleared now: and the things that were darkned with the shadowes of things to come, are manifested by the light of the things already done.

To this, which hath been said, as a ground of the foregoing difference, I shall add.

4. Another, and that the last difference in the ad∣ministration of this rule of godlinesse, which is, that in the old Testament all things are spoken in the future Tense, in the new Testament they are spoken of in the time past, as things already done: And so the Fathers under the old Testament had the Promises and the Predictions, but we, that live under the new Testament, have the performances, and the accomplishments. In the old Testament its said. The seed of the woman shall break the serpents head.* 1.529

In the new Testament its said: God hath in the fulnesse of time sent his Son, made of a woman.* 1.530 In the old Te∣stament it was said. Of the fruit of thy body will I set on thy throne: And, there shall come a rod out of the root of Jesse, and a branch shall come out of his roots. In the new Testament St. Paul could say of David in his learned Sermon at Antioch in Pisidia,* 1.531 Of this mans seed hath God according to his promise raised up to Israel a Saviour Jesus In the old Testament it was said.* 1.532 Behold a Virgin shall bear a Son, and ye shall call his name Immanuel. And in the new Testament we read,* 1.533 that the Virgin Mary did con∣ceive and bring forth a Son. In the old Testament the Prophet could say of Bethlehem, Out of thee shall he come, that shall feed my people Israel. In the new Testament we read,* 1.534 that Jesus was born in Bethlehem.

And so in the rest: St. Austin takes notice of this difference, What the Law and the Prophets,* 1.535 saies he, foretold should be, that is manifested in the Gospel, given and accomplished. And again, What saies he, the Prophets did foresee, that did the Apostles see and preach. Gregory the Great doth also take knowledge of it. What the old Testament, saies he, began in a Prophetical way to promise concerning the incarnation of Christ, that doth the new Testa∣ment declare to be perfectly done.

Oh! the high preferment of the Christian Church above the Jewish Synagogue; of the Church of the new Testament above the Church of the old: for they had promises and no more, we have performances: hear the Apostle speaking of this.* 1.536 These all, meaning them that lived under the old Testament, ha∣ving

rereceived a good Report by Faith receied not the Promise, namely, not the thing promised. God having provided some better thing for us, namely, that the accomplishment of the promise should be re∣served for us, as our priviledge above them: Oh high preferment! In this respect is that said by our Saviour,* 1.537 Among all that are born of women, there hath not risen a greater Prophet then John the Baptist, namely, because they onely foretold the things that concerned Christ, but he had the happinesse to see Christ born, & digi∣to monstrare, to point at him with the finger,* 1.538 and to say, Behold the Lamb of God, that takes away the sins of the world. But our Saviour adds in the fore∣mentioned place, But he that is least in the Kingdome of God, is greater then he: namely, because John the Bap∣tist saw Christs incarnation, but lived not to see him dying and rising again, which is the priviledg of the meanest preacher of the Gospel,* 1.539 for even the mean∣est may say as St. Paul, Its Christ that died, yea that is risen again, and is even at the right hand of God, making intercession for us. So that we enjoy a clearer manife∣station of Christ, then any of them that lived under the old Testament: The mysterie, saies the Apostle,* 1.540 was kept secret since the world began, but is now made manifest. So that the light, which was then, was but darknesse in comparison of the light that shines now: the Sun then under a cloud, which is now vanished: Oh the singular goodnesse of God to us that live now, in com∣parison of them that lived under the old Testament.

But what a shame is it, that we who live now, and enjoy so cleer a revelation of Christ, should suffer our selves to be outstript by them, that were in the dark in comparison of our selves? who knowes not, that a Master may justly, and will certainly expect more and better work at the hands of a servant to whom he af∣fords

the benefit of fire and candle light, then of ano∣ther, to whom he affords neither? and if such a servant, enjoying such helps, shall not answer his ma∣sters expectation, who saies not, he hath cause to be a∣shamed, and that his master hath cause to be highly of∣fended? And now, see we, is not this our case? Such is the odds between us, that live now, above them that lived under the old Testament: God affords us a cleerer light then to them: And yet we are so far from outstripping them, that for the most part, we suffer our selves to be out-stripped by them. Hear the Testimony, that our Saviour gives to Abraham: Abraham rejoyced to see my day,* 1.541 and he saw it and rejoyced. Where is such joy now, though yet the day of Christ is not now afarre off to come, but really and actually present? See the faith and obedience of Abraham. By faith Abraham,* 1.542 when he was called to go out into a place, which he should afterwards receive for an inheritance, obey∣ed, and he went out, not knowing whither he went. And again,* 1.543 By faith, Abraham when he was tryed, offered up Isaac; and he, that had the Promises, offered up his onely begotten Son, of whom it was said, That in Isaac shall thy seed be called: where is the like now to be found? See the bounty and forwardnesse of the Israelites towards the Tabernacle to be erected by Moses. According to Gods order formerly given, Moses speaks to them. Take ye from among you an offering unto the Lord,* 1.544 whosoe∣ver is of a willing minde, let him bring it an offering of the Lord,* 1.545 gold and silver and brasse, &c. And they came eve∣ry one whose heart stirred them up, &c. and they brought the Lords offering to the work of the Tabernacle, &c. yea, they brought in such abundance,* 1.546 that they which wrought all the work of the Sanctuary, came and said to Moses, The people bring much more then enough for the service of the work, which the Lord hath commanded. And thereupon they were

restrained from bringing. But on the other side, how basely niggardly are men in these dayes? so farre from abounding in free-will-offerings for the service of God, that, what they are tyed to pay by the command of God, or man, or what they have by their own pro∣mise bound themselves to contribute for the mainte∣nance of the ministry among them, they are hardly drawn to give; nay many altogether refuse, nay, many pull away that which was voluntarily given by their Ancestors. See the devotion of the old Church. Their service was costly and troublesome, and yet the godly Jews were most diligent and devout in it. But how great is our want of devotion? Gods service among us is easie and cheap, and yet men take no delight, nor exercise any devotion in it. What de∣layes are made in mens coming to the Church? a gross abuse: how irreverent are men in prayer? while they vouchsafe not to bow the knee, but sit on their seats: being worse then the Camels,* 1.547 which Abrahams servant taught to kneel, while he was at prayer. Finally, see the devotion of those Jewes, They were without,* 1.548 while Zachary was burning incense in the Temple, and were not permitted to enter,* 1.549 and Zachary was detained lon∣ger then ordinary by reason of the vision, which he saw: and though they wondred at his long stay,* 1.550 yet they waited for him, as not willing to depart without his blessing. But now, though men are admitted into the places of Gods worship, and are coagents with the ministers of God in the publick services, yet are they hardly perswaded to attend, but turn their backs up∣on God before the Sermon is ended, if the Minister shall never so little exceed the limits of any hour. Let us be ashamed of this, we enjoying so clear a revela∣tion of Christ above the godly Jewes, to be outstrip∣ped by them, whose light in comparison of the light

shining upon us, was but as darknesse, and let us for the time to come double our diligence, and labour at least to come up to the most eminent among them. We can readily say, that that Son is bound to do best, for whom, in his education, his father hath done most.

CHAP. XXIV.

COROL. III.

LAstly, hence we learn, that Christ indeed is the Messias foretold by the Prophets.* 1.551 The words Messi∣as and Christ are the same in signification, though the one be Hebrew and the other Greek: All the places of Scripture therefore that acknowledge him to be the Messiah, or the Christ, serve for the proof of this pro∣position. And now see we the Scriptures of the new Testament to abound in attestations of this truth. An∣drew saies to his brother Peter,* 1.552 We have found the Messias, which is, being interpreted, the Christ. Philip saies to Nathaneel,* 1.553 We have found him, of whom Moses in the Law and the Prophets did write, Jesus of Nazareth, the son of Joseph. Hear our Saviour himself making this acknow∣ledgment:* 1.554 for, the woman of Samaria having said, I know, that Messias comes, that is called Christ, when he comes he will tell us all things; our Saviour presently subjoynes his testimony, I that speak unto thee, am he. So some of the people gave that testimony of him,* 1.555 This is the Christ. Such was the confession of Martha, I believe that thou art the Christ, the Son of God, which should come into the world.* 1.556 This was the confession of St. Peter: We believe and are sure, that thou art that Christ, the Son of the living God. So the sum of St. Pauls Doctrine at Thessalonica was,* 1.557 That Christ must needs have

suffered and risen again from the dead, and that this Jesus, whom he preached to them, is Christ. And its a strong argument to prove it, because all the Types of the Messias are accomplished in him, and all the Prophe∣sies concerning the Messias are fulfilled in him: As for that which concerns the Types, its plain by that which hath been said of the parallels between Christ and the Types, by which he was prefigured in the old Testament, between which we have seen an ex∣act agreement; so that I may well spare the labour of speaking any more of them. As for the Prophesies that went before concerning the Messiah, how they are all accomplished in him, who sees it not? which of them are not fulfilled in him? Its a Prophesy of the Mssieas,* 1.558 The seed of the woman shall break the ser∣pents head: this is accomplish't in Christ: he is the seed of the woman, for God sent his Son made of a woman,* 1.559 and he broke the head of the old serpent: for there∣fore (as the children were partakers of flesh and blood,* 1.560 so) he took part of the same, that by death he might destroy him that had the power of death, that is, the Devil. And he spoiled principalities and powers.* 1.561 That also is a plain Prophesy of the Messias. In thy seed shall all the Nations of the Earth be blessed. And this is by the Apostle plainly applyed to Christ: where he ob∣serves, that its not said, And to thy seeds, as of many,* 1.562 but as of one, To thy seed, which is Christ. And to whom else can it agree besides Christ, to be the Author of blessednesse to all Nations? therefore Christ alone is to be acknowledged to be the true Messias, In a word (to avoid tediousnesse) its foretold, that the Messias should be born of a Virgina 1.563 in Bethlehemb 1.564 when the Scepter should be taken from Judahc 1.565 that he should suffer death for the sins of the peopled 1.566 even the death of the Crossee 1.567 that his garments should be

parted among them, and that they should cast lots upon his Vesturef 1.568 that they should give him Gall and Vinegar to drinkg 1.569 that he should suffer with malefactorsh 1.570 that his hands and feet should be piercedi 1.571 that he was betrayed to suffer all this by one of his ownk 1.572 and that for thirty pieces of silverl 1.573 that in suffering all this he should be silent and patientm 1.574 that being to suffer all this, his Di∣sciples should fly awayn 1.575 that he should be buri∣edo 1.576 that he should rise againp 1.577 that he should ascend into heavenq 1.578 that he should sit on his Fa∣thers right handr 1.579 that he should make intercessi∣ons 1.580 and many the like passages are foretold by the Prophets of the Messias: and, if we consult with the new Testament, we shall finde that not any of these have failed, but all have been fulfilled in this Jesus, whom they defend to be the Messias, nor shall any be able to finde any other, of whom all these things are true. And therefore it follows necessarily, that Jesus of Nazareth is the true Messiah, and none other. Tertullian also proves Jesus to be the Messias from the conversion of the Gentiles:

Behold,* 1.581 saies he, all Nations rising from the gulfe of humane error to God the Creator, to the God of Christ; and if you dare deny it to be Prophesied, I will give thee the Heathen for thy Possession, &c. Psal. 2.8. and Isa. 42.6. I wil give thee for a Covenant of the people, for a light of the Gentiles: which things, if they come to passe by Christ, they are not foretold of any other, then of him, by whom they come to passe.

And a little after he proves it by an Argument taken from Gods severity against the Jews: for having spo∣ken of the Evils that befell them, he infers:

If these things happened to the Jews for Christ,* 1.582 the Creator could not a∣venge any, but his own Christ: he would rather have rewarded the Jews, if they had slain the Adver∣sary of their Lord. Certainly, if the Christ of the Creator be not yet come, of whom it is foretold, that they should suffer such things; therefore, when he shall come, they shall suffer these things. And where shall there be a Daughter of Sion to be left, which at this day is not? Where the Cities to be burnt, which are already in their Graves? Where a Nation to be dispersed, which is already banisht out of their Country? Restore to the Jews a state, which the Creators Christ may finde, and then look for another Messiah.

He doth also prove it by another Argument taken from the things that happened at the Death of Christ, related by the Evangelist, Matth. 27.45.51.

Behold (says he) all the Elements are moved,* 1.583 because their Lord suffer∣ed. But if it had been his Adver∣sary that had suffered, Heaven would have flourished with Lights, the Sun would rather have insulted with his Beams, the Day would rather have stood at a stay, as willing to behold Marcions Christ hanging on the Cross.

Hear also,

how Athanasius argues the case:

They (says he) that see the Works of the Messias done by Christ,* 1.584 and yet deny him to be the promised Messias, do, as if a man should see the Earth enlightened by the Sun, and yet not see the Sun the En∣lightner of the Earth. And what was he to do, who was expected by them to come as the Messiah, when he shall come? To call the Gentiles? but they are already called: To cause that the King, the Prophets, and the Vision should cease? but they are already made to cease: To cast away the superstition of Idols? but it's already cast away: To abo∣lish Death? but it's already abo∣lish'd. What therefore is not done, which it behoved Christ to do? What remains yet to do, which is not done?

Much more might I add in this kinde; but this, which I have said, may very well suffice to prove it against all gain∣sayers, That Christ is the Messias foretold by the Pro∣phets.

Oh then the fearful blindness of the Jews, yea, wil∣ful blindness!* 1.585 They had the Oracles of God committed to them, even the Books of the Old Testament, in which are contained many Types and many Prophesies of Christ; all which are in him fulfilled, and yet they see not (namely, because they will not see) this Christ to be the Messiah foretold by the Prophets: and who is so blinde as he that wilfully shuts his eyes? and so it happens to them,* 1.586 that seeing, they see not, and hear∣ing,

they hear not, neither do they understand, accord∣ing to that Prophesie: and hence issue all those acts of unkindness against our blessed Saviour: He came to his own, and his own received him not:* 1.587 they killed the Prince of Life: they preferred Barrabas before him: they crucified the Lord of Glory: they sent that message after him, We will not have this man to reign over us:* 1.588 Oh un∣speakable senslessness! hear how guilty they are: Saint Ambrose compares them with the Centurion, pre∣ferring him before them:

The Centurion (says he) doth acknowledg Christ, a stran∣ger;* 1.589 the Priest acknowledges not Christ, being one of his own: A Gentile worships him, the Jew ab∣jures him.

The same Father else∣where compares them with the Thief on the Cross, preferring him before them:* 1.590

The Thief (says he) acknowledged Christ in his Evils which he suffered; they acknow∣ledged not Christ in the Benefits which they received from him.

Hear Saint Austin setting out the wilful blindness of the Jews in this re∣spect:

The Jews (says he) hold the Law, they hold the Prophets, they read all, they sing all;* 1.591 but they see not there the Light of the Prophets, which is Jesus Christ.

The same Father elsewhere compares them with the Wise-men, preferring the Wise men before the Jews.* 1.592

The enlightening of the Wise-men (says he) is a clear argument of the blindness of the Jews. They in the Jews Country sought him, whom these acknow∣ledged

not in their own Country: They found the Infant among them, whom these denyed among themselves. In this Country they, being strangers, worshiped Christ, being a Childe, not yet speaking a word, where these Natives cruci∣fied him, being a young man, and working Miracles: as if it were more, to see a new Star shining in his Birth, then to see the Sun mourning at his Death.

Saint Chrysostom also compares them with the Ninevites,* 1.593 whom he prefers be∣fore the Jews.

Those (says he) were Barbarians, these were Jews: and these were instructed in the Do∣ctrine of the Prophets: those had not so much as heard the report of the Divine Oracles: And to them a Servant, to these the Lord came: and the Servant threatened the downfall of the City; but the Lord brought to these the joyful Tydings of the Kingdom of Hea∣ven: and yet, whereas the Nine∣vites believed, the Iews did not believe.

Elsewhere also the same Father compares the Iews with the Sama∣ritans, in this respect preferring the Samaritans before them.* 1.594

The Samaritans indeed (says he) giving credit to the testimony of the Woman, not confirmed by any Miracle, go out to meet Christ, and desire him to abide with them. But the Iews, warned by so many

Miracles, not onely keep him not, but also strive to drive him away. And he came for their sakes into the World, yet they drive him out; but these beseech him to a∣bide with them.

Oh the fearful blindness and horrid ingratitude of the Jewish Nation! Who shall not wonder at the grievous Evils that have befaln them? Who shall accuse God of injustice for this?* 1.595 The Wrath of God (says the Apostle) is come upon them to the ut∣most: and yet we have cause to subscribe to that Con∣fession of the Psalmist, Righteous art thou, O Lord,* 1.596 and just are thy judgments.

But let us pity the Jews: They are our elder Sister; how can we see them enwrap'd in such misery, and not commiserate their condition? for, though they themselves are mute, and say nothing, yet their case seems to cry out, as he did in his distresses,* 1.597 Have pity upon me, have pity upon me, O my Friends. And, if they so well like of their present condition, as to think, that they need no pity, we may say to them, as Saint Bernard writes to one;

If ye think that ye need not pity,* 1.598 ye are the more to be pityed.

Though there∣fore they should in scorn laugh at our pity, yet let us not fail to pity them: for so, if we have any sense of humanity, we can pity and weep over a Friend, laboring under Phrenzy or Madness, though he, as sensless of his di∣stemper, laughs and sings, and shouts, and skips about. But let not our pity be idle, but operative, shewing it self by serious endeavors for their Conversion to Christ. To that end (having occasion to deal with them, or to converse among them) let us look to our

Conversation,* 1.599 that we do not in any kinde cast a stumbling block before them, but make it honest, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, beautiful, that we may thereby draw them to a love and liking of our Profession; that whereas they speak evil of us, as of evil doers, they may glorifie God, and Christ, in the day of their Visitation. And let us all pray for their Conversion; pray we, that God would pour upon the House of David,* 1.600 and the Inhabitants of Ierusa∣lem, the Spirit of Grace and of Supplication, that they may look on him whom they have pierced, and mourn for him, as one mourneth for his onely Son, and be in bitterness for him, as one is in bitterness for his first-born. It's an excellent saying that Beza makes to Christ:

Lord Je∣sus, thou dost justly avenge the con∣tempt of thee,* 1.601 and this unthankful people is worthy to be punish'd with all severity; but, Lord, re∣member thy Covenant, and look upon those miserable people for thy Name-sake.

And, for our own parts, let us be highly thankful to God for the Light that shines upon us, whereby, by comparing together the Types and Prophesies of the Messias in the Old Testament, and the accomplish∣ments of them all in Christ in the New Testament, we may be able to see, and to be confirmed in this Truth, That Christ is the true Messias: How great is this Favor of God unto us? especially, if we consider the fearful Blindness in which that People is, whom, in the Old Testament,* 1.602 God alone knew of all the Families of the Earth: That they should now be under a worse, then Egyptian Darkness; and we, who were once Darkness,* 1.603 made Light in the Lord: who can suf∣ficiently wonder at this? But let the issue of this

be a care to walk in this Light, to acknowledg Christ to be the Messias, and to carry our selves to him, as such.

And here it will be useful, briefly to give an ac∣count of this word Messiah. It's the same with the word Christ; as the notation of the words shew: Messiah of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Christ of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; both which words signifie to anoint. And so Jesus is called Messiah, or Christ, both passively, because he is anointed, and actively, because he anoints us. Christ was anointed, that is, he is ordained to be the King, Priest, and Prophet of his Church; and he was furnished with Gifts in his Humane Nature, whereby he might be fitted for the execution of his Offices. Christ is or∣dained to be the King of his Church: so says God, I have set my King upon my holy Hill of Sion:* 1.604 And so the Prophet Isaiah calls him the King of Peace.* 1.605 And the Prophet Zachariah can say of him,* 1.606 Behold thy King comes. So Nathaneel, in the New Testament, could confess, Thou art the Son of God,* 1.607 thou art the King of Israel. He is ordained to be the Prophet of the Church: So Moses foretels it of him in the Old Testa∣ment;* 1.608 The Lord thy God will raise up unto thee a Pro∣phet from the midst of thee, of thy Brethren. And this both Saint Peter, and that blessed Protomartyr,* 1.609 Saint Steven, applies to Christ. He is ordained to be the Priest of the Church: So says the Psalmist;* 1.610 The Lord hath sworn, and will not repent, Thou art a Priest for ever, &c. And so in the New Testament Saint Paul calls him the High Priest of our Profession.* 1.611 He is fur∣nish'd with Gifts, fitting him for the execution of these Offices:* 1.612 God thy God (says the Psalmist) hath anointed thee with the Oyl of gladness above thy fellows: And the Prophet Isaiah,* 1.613 The Government shall be upon thy shoulders. The Government is a burden, therefore

he hath shoulders given him, upon which to bear it. And the holy Baptist can tell us,* 1.614 That God hath given him the Spirit, not by measure. But this Name, Messiah, or Christ, is also given him actively, because he makes us Partakers of this Anointing:* 1.615 Christ is anointed a∣bove his fellows, therefore his fellows also in their mea∣sure were anointed.* 1.616 So the precious ointment, poured on the head of Aaron, came down to the skirts of his gar∣ment.* 1.617 And so Saint John tells us, That we have recei∣ved an Ʋnction from that Holy One. And this implies, both that He hath made us Kings and Priests,* 1.618 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.619 a Royal or Kingly Priesthood, yea, and Prophets also, to edifie one another in our most holy Faith: and also, that from him, as the Giver of all Grace, we have received in our measure, by which we may be fitted in our places, to honor and serve God, and to be useful one to another:* 1.620 so says the Evangelist, Of his fulness we have received, and Grace for Grace. And the Apostle,* 1.621 To every one of us Grace is given, according to the measure of the Gift of Christ.

Now therefore let us carry our selves to him, as such.

He is our King, therefore let us be obedient to the Laws of his Kingdom; let us fly to him for Protection in time of danger: Submit we our selves to his Punishments, receive we his Embassadors, and their Embassies; pay the Taxes and Impositi∣ons that he lays upon us; defend we his Honor, though with never so much hazard and prejudice to our selves: count we it our Honor to serve him, though in never so low a kinde of service.

He is our Prophet, and the Prophet of his Church, therefore let us hear him; let us yield to his Doctrine the Obedience of Faith and Practise.* 1.622 This is my be∣loved Son, hear him, says God from Heaven at his

Transfiguration: And Moses, Ʋnto him shall ye harken.* 1.623 And hear how he brings in God speaking, Whosoever will not harken to the words, which he shall speak in my name, I will require it of him; What is that? hear St. Peter expounding it, Every soul, that will not hear that Prophet,* 1.624 shall be destroyed from among the people. And whom shall we hear, if not him, that hath the words of eternal life?* 1.625

He is the high Priest of his Church, let us therefore rely upon his Priesthood, rest upon the Satisfaction which he hath made to the Law and Justice by his death upon the Crosse. If the question be, How we hope to have pardon of sin, to be reconciled to God, and to come to everlasting life? let our answer be, None but Christ, none but Christ; for to him in Scri∣pture all these are attributed. In whom, saies the Apostle, we have remission of sins by his blood. He hath made us accepted in his beloved:* 1.626 We have peace with God through Jesus Christ our Lord: Eternal life is the gift of God through Jesus Christ our Lord. And in general,* 1.627 There is no name under heaven, by which we can be saved, but by the name of Jesus.* 1.628 He that for the obtaining of any of these, lookes to himself, or any other besides Christ, is guilty of these two evils, Forsaking the fountain of living waters,* 1.629 and Digging to him self broken cisterns, cisterns that can hold no water. Rely we upon his intercession, by him offering up our prayers and praises to God, not doubting but that for his sake they shall be heard and accepted. What∣soever ye ask my father in my name, saies our Saviour,* 1.630 he will give it you. Giving thanks to God and the Father, saies St. Paul, in the name of our Lord Jesus Christ. Yea the Apostle gives yet a further injunction. Whatsoever ye do in word or deed, do all in the name of the Lord Jesus.* 1.631 Dote not on Saints and Angels, There is one Mediator, the Man Jesus Christ. Its true, say the Romanists,

Christ is the onely Mediator of Redemption, but the Saints are mediators of intercession. But hear we what St. Paul saies,* 1.632 Christ is set on his fathers right hand, ma∣king intercession for us. And St. John. We have, not Advocates,* 1.633 as speaking of many, but an Advocate, as speaking of one, Jesus Christ the righteous. And Calvin doth excellently note the absurdity of this answer.

As if, saies he, Christ having finished the temporary mediation, should leave the eternal mediation,* 1.634 namely of intercession, to his servants.

But, say they, we may well hope the better to speed in our prayers, when they are presented to God in the name of Saints and Angels, who are more in favour with God then we can hope to be. But then, what shall we need to look to any other besides Christ? for, as St. Ambrose saies well,

Who is dearer to the Father,* 1.635 then the Son, of whom the Father himself saies, This is my beloved Son in whom I am well pleased?

Who will make use of the mediation of any Courtier to the King, when he hath the Kings dearest Son to in∣tercede for him?

He is fully and richest furnished in his humane na∣ture with all gifts, by which he is fitted for the exe∣cution of his threefold Office: what then should hin∣der, but that we should fully rest upon his mediation? upon his Kingly power, to defend us against all ene∣mies? upon him, as a Prophet, to instruct us in all things needfull to be known, believed, and done, to salvati∣on? upon him, as a Priest, by his death on the Cross, to obtain pardon of sins, reconciliation and peace with God, and finally everlasting salvation; and by vertue

of his intercession at his Fathers right hand, to speed in our prayers, and to be accepted in our praises and thanksgivings, and in all acts of Holinesse and Righte∣ousnesse, and Charity, which in obedience to his com∣mand we endeavour to perform?

But further in this name Messiah or Christ, its impli∣ed, (as we have heard) that he hath made us Kings and Priests, and Prophets; let us therefore walk as such; let us carry our selves as Kings, not giving way to our lusts, but labouring to subdue them; as Kings strive to subdue Rebels rising against them, Mortifie, saies the Apostle, your members on the earth.* 1.636 Let us behave our selves, as Priests, offering up spiritual Sacrifices, the Sa∣crifice of Prayer, the Sacrifice of Praise, the Sacrifice of Almes, the Sacrifice of our Bodies, the Sacrifice of a broken and contrite Spirit. What becomes Chri∣stians better, being spiritual Priests, then to offer up these spiritual Sacrifices daily? finally, let us do the workes of Prophets,* 1.637 teaching and admonishing one ano∣ther, considering one another to provoke to love and good works, exhorting one another daily, comforting one another, and in general, Edifying one another in our most holy faith.

Finally, As hath been said, in this name Messiah or Christ, its implied, that from him grace is conveyed unto every member of the Church, rendring them able to serve and honour God and to be useful to others: Let us therefore, wanting grace in any kinde or measure, seek to Christ for it, and by an act of faith draw from his fulnesse grace for grace. Having grace in any kind or degree, let us be humble, not arrogating any praise to our selves for it, but giving the glory of it to Christ, from whom we have received it, and saying with the Psalmist, Not to us, Lord, not to us,* 1.638 but to thy name give the glory. And finally, having received from Christ,

whatsoever grace we have, in whatsoever proportion it be; let us employ it to the advantage of Christs ho∣nour, by using it to the benefit of others: for there is reason that what we receive from Christ, we should use it to his honour, from whom we have received it, and answer his expectation in the use of it: now what his expectation is,* 1.639 the Apostle tells us, saying, That the ma∣nifestation of the Spirit is given to every one to profit with∣all. And thus using the grace, which is given us, we shall provide for the honour of Christ, while we shall give them occasion to blesse Christ, that hath given such gifts unto men. And now shall Christ say to us at that great day,* 1.640 Well done good and faithful servant.

Notes

• * 1.1

  Rom. 5.14.
• * 1.2

  Verse 18.
• * 1.3

  Verse 19.
• * 1.4

  1 Cor. 15.22.
• * 1.5

  Sicut in regno mortis nemo sine Adam, ita in regno vitae nemo sine Christo: Sicut per Adam omnes in∣justi, sic per Christum omnes justi homines: Sicut per Adam omnes mortales in poena facti sunt filii se∣culi, ita per Christum omnes immor∣tales in gratia facti sunt filii Dei. Ep. 157. ad Optat. Milevit. in ap∣pendice operum Hieronymi.
• * 1.6

  Dormivit Adam, ut fiat Eva: Moritur Christus, ut fiat Ecclesia. Dormiente Adam, fit Eva de latere: Mortuo Christo, lancea perforatur latus, unde profluant Sacramenta, quibus formetur Ecclesia. Prosp. sent. ex August. sent. 329.
• * 1.7

  Ex latere Adae dormientis for∣matur Eva, ex latore Christi in cruce pendentis formanda fuit Eccle∣sia. De promiss. & praedict. Dei, part. 1. cap. 1.
• * 1.8

  Adam dormiente, producitur Eva: sic moriente Christo, formatur Eccle∣sia. In Ezech. lib. 1. cap. 6.
• * 1.9

  The Stories of the Fathers from Adam to Ioseph, p. 33.
• * 1.10

  1. Creatus est Adam die sexto: sic in sexta aetate, in plenitudine tem∣porum, missus est Filius Dei, qui fa∣ctus est homo, & sub lege, ut nos a peccato & morte liberaret.
• * 1.11

  2. Post creatum Adamum die sexto secutum est Sabbatum, quo Deus qui∣evit ab operibus suis: sic post missum Christum hac sexta aetate, nullus prae∣terea Servator expectatur: novissime enim per Filium locutus est, Heb. 1.2. sed Sabbatum aeternum expectandum est. De Creat. part 3. l. 1. c. 1. p. 605.
• * 1.12

  Occiditur Abel minor natu à fratre majore natu, Christus occiditur, ca∣put populi minoris natu, à populo Ju∣daeorum, majori natu: ille in Campo iste in monte Calvariae, contr. Faust. Manich. l. 12. c. 9.
• * 1.13

  Vox sanguinis Abelis ad Deum de terra Clamavit, habet & magnam vo∣cem sanguis Christi. Maledictus est Cain à terra, & maledictus est popu∣lus Judaeorum infidelis ab Ecclesia, Ibid. c. 11.
• * 1.14

  The storie of the Fathers, &c. p. 43.
• * 1.15

  Heb. 1.3.
• * 1.16

  The story of the Fathers, &c. p. 49.
• * 1.17

  The history of the Fathers, &c. p. 54.
• * 1.18

  The history of the Fathers, &c. p. 65.
• * 1.19

  Rom. 14.9.
• * 1.20

  Heb. 2.14.
• * 1.21

  Sicut Noe, sic Christus bibit de vinea sua illum calicem, qui transire non potuit: dormiit in passione sua, & ita nudabatur carnis mortalis infir∣mitas. Contr. Faust. Manich. l. 12. c. 24.
• * 1.22

  The History of the Fa∣thers, &c. p. 56
• * 1.23

  Psa. 110.4.
• * 1.24

  Heb. 6.20. Heb. 7.1, 3, 4.
• * 1.25

  Melchisedech fuit Rex & sacerdos, talis revera est Christus unus: fuit Rex pacis & ju∣stitiae: Talis est Christus unus re∣vera. Proponitur Melchisedech spectandus, ut principio & fine ca∣rens, cum nec pater, nec mater, nec majores, nec mors ejus describantur: talis revera est silius Dei, sacerdos nimirum aeternus: quatenus Deus, sine matre ineffabiliter genitus: quatenus homo, sine Patre, ineffa∣biliter conceptus. Melchisedech, ratione sacerdotii, fuit ipso Abra∣haemo superior, utpote quem deci∣mavit, & cui, ut sacerdos, benedixit: talis revera est Christus, a quo pen∣det ipsius Abrahami & omnium cre∣dentium sanctificatio, atque adeo quem, ut omnium autorem, colere & venerari omnes debent, An. in Cypr. p. 182. col. 2. Sicut ille Abrahae milites refecit, ita Dominus, relin∣quendo Sacramentum coenae, Dei Patris exercitum, Ecclesiam, in∣quam, suam perpetuo restaurat. Annot. in Cypr. p. 505. col. 2. init.
• * 1.26

  De Minister. Anglic. p. 567. lin. ult.
• * 1.27

  Sicut Isaac, desperantibus jam parentibus, in ultima senectute do∣natus est laetitia suis, sic & noster I∣saac in novissimo seculo productus est gaudium cunctis, Luk. 2.10, 11. Sed iste per virginem, ille de anu; ambo praeter spem naturae: ille, postquam mater ejus parere posse cessaverat: iste, priusquam mater ejus parere pos∣se coepisset. Sicut ille ligna porta∣vit, ubi fuerat incendendus; sic & iste lignum portavit, ubi fuerat crucifi∣gendus: Sicut ille non restitit Abrahae, cum eum occidere vellet: Sic & iste non contradixit Patri, sed paratus re∣spondit: Non sicut ego volo, sed sicut tu vis Math. 26.39. Hom. 1.
• * 1.28

  Quis alius, in Isaac, lignum sibi or tabat ad victimam, nisi qui crucem sibi ad passionem ipse portabat? contra Faust. Manich. lib. 12. c. 25.
• * 1.29

  Diem passionis filii Dei in filio suo figuratum vidit Abraham: quod u∣nico filio non pepercit, quod velut ad aram crucis triduo cum in sonti victi∣ma convolavit, quod patiens & sine voce, similis agno coram tondente se filius Patri, ut percuteret, pia colla praebuit: quod se ligno, quod perta∣verat ipse, suspendi Isaac non relu∣ctatus est; quod aries cornibus in vepre detentus, spinis coronatum Christum ostendeus, pro Isaac immolandus ap∣paruit: quod ideo Isaac immolatus non est, quia resurrectio filio Dei ser∣vata est: de promiss. & praediction. part. 1. c. 17.
• * 1.30

  Haec omnia credens Abraham vi∣dere meruit per figuram, quae nos per gratiam impleta esse cognoscimus.
• * 1.31

  Isaac ad immolandum ducitur, & ligna portat, arae supponitur, & vi∣vit, sic Christus ad Passionem duci∣tur, lignum sibi crucis ipse portavit, sicque in sacrificio pro nobis ex hu∣manitate mortuus est, ut tamen ma∣neret ex divinitate immortalis. In Ezek. l. 1. hom. 6.
• * 1.32

  The history of the Fathers, &c. p. 113.
• * 1.33

  Rom. 8.32.
• * 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dial. cum Triph. Judaeo.
• * 1.35

  Jacob in nativitate ejus appre∣hendit calcaneum fratris sui, & Jacob vocatus est, i. e. supplantator, luctans, & vincens. & ad hoc na∣scebatur Dominus sicut legimus, exivit vincens & ut vinceret. Ad∣vers. haeres. l. 4. c. 38.
• * 1.36

  Primogenita accepit Jacob, cum ea vituperabat frater ejus, & ju∣nior populus Christum primogeni∣tum accepit, cum eum repulit po∣pulus aetate provectior, dicens, Non habemus Regem nisi Caesarem. ibid.

  Omnia fecit Jacob, propter ju∣niorem, quae praefigurabat Ecclesi∣am, propter quam omnia sustinuit Christus. Ibid.
• * 1.37

  Quomodo Christus venturus erat in mundum, ut jungeretur Eccle∣siae, in beato Jacob hoc praefiguratum erat, quando in regionem longin∣quam peregrinaretur, ut conjugium sortiretur. Primo vidit Rachel ad puteum, & ad aquam Baptismi Christus inventurus erat Ecclesiam. Quod in illa peregrinatione duas uxores Jacob accepit, duos populos praefigurabat, Judaeorum & Gentium. De Temp. ser. 80.
• * 1.38

  Sicut Jacob duodecim filios genu∣it, sic & noster Jacob duodecim A∣postolos genuit, in spiritu, non in carne: verbo, non sanguine. Si∣cut ille cum suis duodecim in Ae∣gyptum descendit, ut multiplicare∣tur; sic Christus cum suis duode∣cim discipulis descendit, & multi∣plicatus est per totum mundum. Si∣cut ille descendit, ut medullam Ae∣gypti manducaret. Sic Christus in istum intravit mundum, ut medul∣lam hujus mundi manducaret, i. e. sibi acquireret: medulla enim hu∣jus mundi sunt homines sancti hom. 1.
• * 1.39

  Judas interpretatur confessor, & Christus confessor Patris futurus, Math. 11.25. & sicut ille meretri∣ci conjunctus erat, sic Christus Ec∣clesiae meretrici ex Gentibus se con∣junxit: & sicut ille meretrici de∣dit virgam & annulum, sic Chri∣stus Ecclesiae: pro conjunctionis mer∣cede dedit virgam crucis & annulum spiritus sancti per baptismum, hom. 1.
• * 1.40

  Joseph Christum figurabat, quod à fratribus venundatus sit in Ae∣gyptum, sic Christus a fratribus ve∣nundatus, à Juda cum proditur. Contr. Jud.
• * 1.41

  Sicut Israel famem passuris Joseph succurrit, qui venditus est, qui post∣quam venditus est, ad regnum ascen∣dit & fame perituris aliquantis gen∣tibus & patriis frumentatione repe∣sita caute succurrit: ita venditus à Juda Christus in triumpho crucis exaltatus est, ante quidem passus falsam testem synagogam, sicut Jo∣seph dominam meretricem. Post haec exurgens à mortuis regnum acce∣pit, & fame perituris bis mille gene∣rationibus, appertis horreis, succur∣rit, non solum eis speciem frumenti, sed & vini & olei administrans. E∣rudiit Joseph principes ejus, &c. sic, Christus Apostolos. In Psal. 105.
• * 1.42

  Joseph Missus ad fratres, sic Christus: dixerunt de Joseph fra∣tres, Occidamus eum. Nonne haec verba dicebant qui de parricidali sacriligio cogitabant? Matth. 21.38. Addiderunt fratres, Et videamus, quid proderunt ei somnia sua: hoc de Joseph scriptum est, completum est de Christo quando Judaei dicebant in ejus passione, Si Rex Israel est, de∣scendat de cruce; venditur Joseph Is∣maelitis; venditur Christus odio ha∣bentibus Deum suum. Dixerunt, Manus nostrae non sint super eum: hoc Judaei in Domini Passione dixere, Joan. 18.31. Exutus est Joseph tu∣nica, Christus tunica, hoc est, carne, quam assumpsit, exutus est. To. 4. de S. Joseph. cap. 3.
• * 1.43

  Aperuit Joseph horrea, sic Christus mysteriorum coelestium thesauros sci∣entiae & sapientiae absconditos pate∣fecit, ut nulli alimenta deessent. Vendidit autem Christus non paucis in Judaea, sed vendebat omnibus ut ab omnibus crederetur; & omnes regiones venerunt in Aegyptum ad Joseph emere. Ejusd. lib. c. 7.
• * 1.44

  Fratres vendentes Joseph abjece∣runt, & cum fame tribularentur, ad opem illius confugiunt, to. 4. quaest. super libr. Judic. sic, qui abjecerunt Christum, ad cum rursus conversi, in to inveniunt salutem.
• * 1.45

  Joseph, à fratribus persecutionem passus, ab alienis honoratur. Sic Christus, Judaeis persequentibus, à Gentibus clarificatus est, to. 4. de 83. quaestion. q. 58.
• * 1.46

  Vivente Joseph, non referuntur crevisse filii Israel, sed postea quam mortuus est, germinaverunt: & haec in illo Joseph figu••ata sunt, in Christo completa: priusquam more∣retur Joseph noster, scil. Christus, pau∣ci in eum crediderunt: postquam au∣tem mortuus est, & resurrexit, in universo mundo multiplicati sunt & crevere Israelitae, i. e. populi Chri∣stiani, Joh. 12.24. To. 16. de temp. ser. 84.
• * 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Sicut Joseph ad Fratres abiit, invisens eos, et illi, nec fraternitatem, nec adventus cau∣sam reveriti sunt, sed primo quidem occidere voluerunt, postea autem ven∣diderunt barbaris: Ita et Dominus no∣ster advenit, invisens genus humanum, et suscepta carne, dignatus fieri frater noster, sic advenit; sed ingrati Judaei ani∣marum et corporum medicum occidere conati sunt, et opere complerunt animo suo decretam caedem, eumque crucifixe∣runt: et isti quidem apprehensum et cruci traditum occiderunt: illi autem consultabant quidem, sed opere, quod consulebant, non impleverunt; opor∣tebat enim figuram minus habere, quam veritatem. To. 2. In. genes hom. 61.
• * 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. multa si∣milia in Joseph & in Domino reperi∣untur. Joseph à propriis consangui∣neis suis insidiis appetebatur, sic Do∣minus. Joseph varia tunica exutus est, sic Dominus: Joseph Ismaelitis est venditus, sic Dominus à Juda Pha∣risaeis. Joseph, in vacuam cister∣nam injectus, ascendit illaesus: sic Dominus, in monumento novo sepul∣tus, tertio die resurrexit. Joseph à fratribus agnitus est, & Dominus post resurrectionem discipulis est ma∣nifestatus. Joseph in carcere cum duobus Eunuchis inclusus, illis so∣mnia declaravit, unus quidem à vulneribus devoratus est, alter in patriam suam restituitur: & Do∣minus, cum duobus latronibus cru∣cifixus, incredulum quidem in escam Gehennae transmisit, fidelem autem paradisi civem constituit. Joseph a best is devoratus nunciatus est, &, tan∣quam Rex, praeconis voce renuncia∣tus. Dominus tanquam homo, cruci∣fixus est, &, tanquam Deus, glori∣ficatus. To. 6. ser. de negat. Petri.
• * 1.49

  Jacob diligebat Joseph: dicit & Deus de Filio, hic est filius meus dilectus, &c. somniavit Joseph som∣nium, narravitque fratribus suis. Putabam nos, ait, ligare gremia in campo: surrexit gremium meum, & erectum est: Conversa autem gremia vestra adoraverunt gremium meum. Hoc in Christo futurū praedixit idem Jacob in benedictione, quam ac∣ceperata Patre Judah, dicente, A∣dorabant te omnes filii Patris tui. Rursus, alia sacramenta vidit in somnio, & haec suis fratribus indi∣cavit: quasi Sol, inquit, & Lu∣na, & undecim stellae adorabant me: & de Joseph nostro, Domino Jesu Christo dicitur, per prophetam: Laudate eum Sol & Luna: lan∣date eum omnes stellae & lumen. De praedict. Dei part. 1. c. 25.
• * 1.50

  Mittitur Joseph ad visitandos fra∣tres ejus & oves. Dicit & noster Ioseph, Non sum missus, nisi ad oves, quae periere, domus Israel. Oderunt Joseph fratres ejus propter somnia ejus. Dicet & Christus de Iudaeis fratribus, Oderunt me gra∣tis. Viso Ioseph, fratres ejus dixe∣re, Ecce venit somniator, venite occi∣damus eum, &c. Haec in Evangelio illi dixere de filio. Hic est haeres, ve∣nite, occidamus eum, &c. Math, 21. Accipientes Ioseph fratres ejus expoliaverunt tunicam illam variam. & misere eum in lacum: hoc & noster Ioseph de Passione sua per pro∣phetam dicit, projecerunt me in lacum, Psal. 88.6. tunicam autem expolia∣tam desuper contextam Evangeli∣ca authoritas confirmat. Venite, in∣quit unus è fratribus ejus, venun∣demus Ioseph, & non occidamus eum: hoc & Iudaei de Christo quem venditum tradiderunt Pilato ad ne∣cem, dixere, Nobis non licet inter∣ficere quemquam. Et vendiderunt Ioseph fratres ejus Ismaelitis nego∣tiatoribus euntibus in Aegyptum viginti aureis. Venditum autem nostrum Ioseph, Christum Zachari∣as & Hieremias prophetae, testan∣tur, Dederunt, inquit, precium ad∣pretiati triginta aureos. Quod etiam Iudam a Iudaeis accepisse Evange∣lia narrant. Ib. c. 26.
• * 1.51

  Zach. 11.6.
• * 1.52

  Matth. 26.
• * 1.53

  Dictum est, Dominus est cum Ioseph: & noster Ioseph dicit, Non sum solus, sed mecum est, qui misit me Pater. Joan. Id. cap. 27.
• * 1.54

  Traditur Joseph in carcerem: Noster Ioseph, Christus, ut ait Pro∣pheta, inter iniquos deputatus est: Esa. 53. Inter sontes insontem Dei sapientia dum gubernat, quae descen∣dit cum eo in soveam, in vincula, non dereliquit eum. Exlamat hic noster Ioseph, Christus, Factus sum sicut sine adjutorio, inter mortuos li∣ber: Psa. 88.4, 5. Quod sequitur, universas claves, totamque Custo∣diam traditam fuisse manibus Joseph, illud intelligendum fuit, Ʋt omne genu Joseph nostro flectereter, coele∣stium, terrestrium, infernorum: Phil. 2. Duo Pharaonis spadones cum eo in illa passione detrusi sunt, ut trium crucifixorum numerus quodammodo suppleretur. E quibus [sicut ille Joseph] noster Joseph, Christus, revelando mysteria, unum puniret per debitum supplicium, al∣terum per indebitam gratiam libera∣ret. Id. cap. 28.
• * 1.55

  Post duos annos, tertio incipi∣ente, de carcere educitur Joseph; & noster Joseph, Christus Dominus, tertio die resurrexit a mortuis: Prae∣sentatur Pharaoni, mundo Resurrection declaratur: Exponit Pharaoni som∣nia, &, futurae famis arcendae gra∣tia, ex abundantia septem annorum per sapientem virum condi debere frumenta & impleri horrea salubri consilio instruit. Et Christus tale consilium dedit; Nisi, inquit, gra∣num tritici, in terram cadens, mor∣tuum sit, ipsum solum manet; sin autem mortuum fuerit, multum fructus afferet. Joan. 12. Data est Joseph a Pharaone in tota Aegypto potestas: Et Christus post Resurrecti∣onem dicit, Data est mihi omnis po∣testas in coelo & in terra: Matth. 28.18. Misit Joseph suos per to∣tam Aegyptum, & collegit frumen∣tum multum, quasi arenam maris. Misit & Christus suos per mundum, dicens, Ite, baptizate gentes in no∣mine Patris, Filii, & S. Spiritus: Matth. 28.19. & collectus est cre∣dentium numerus sine numero, quasi arena maris. Constituit Joseph hor∣rea per universam Aegyptum, & per totum mundum Christus consecra∣vit Ecclesias. Aperuit Joseph horrea tempore famis, & ministrabat populis. Hoc de nostro dictum est, Oculi Do∣mini super justos, ut eruat a morte animas eorum, & pascat eos in fame. Famem vero animae, Amos Propheta ostendit, Dabo eis, ait Dominus, fa∣mem, non panis & aquae, sed famem audiendi Verbum Dei: Am. 8. In hac fame positis, noster Joseph, Chri∣stus, ex horrels suis nobis divinam corporis sui annonam administrat, quam gustantes, videmus, quam suavis sit Dominus. Dictum est, quod acquisieret Joseph Pharaoni totam Aegyptum: & de nostro dici∣tur, Deus erat in Christo reconcili∣ans mundum sibi, Id. c. 29.
• * 1.56

  Psal. 33.
• * 1.57

  Am. 8.
• * 1.58

  2 Cor. 5.
• * 1.59

  Venerunt in Aegyptum fame com∣pulsi fratres Ioseph, ab eo, quem vendiderant, sub pretio comparare frumenta. Venerunt ad nostrum Ioseph, qui eum crucifixerunt, ut ejus refecti cibario, famem, qua eo∣rum vexabantur animae, auferrent. Adorant illi, adorant & isti: videns Ioseph fratres agnovit eos, ipsi ve∣ro non agnoverunt eum: & fratres nostri Ioseph non cognoverunt eum; Si enim illum cognovissent, nun∣quam Dominum gloriae crucifixis∣sent, 1 Cor. 2.8. Alienatus est Ioseph à fratribus suis, eisque per interpretem dixit, exploratores estis, &c. Hoc & noster Ioseph per In∣terpretem Petrum ait persecutori∣bus; Vos sanctum & justum ne∣gastis, & principem vitae interemi∣stis. Poenitent fratres Joseph ex his, quae gesserunt, Dicitur & his poenitemini; Dicunt illi, In pec∣cato sumus de fratre nostro: & Reuben dixit illis, non dixi vobis, nolite vexare puerum? & non me audistis. Ecce sanguis ejus exqui∣ritur: Et Judaei, qui Pilato dixe∣runt, sanguis ejus sit super nos & super filios nostros, Matth. 27. di∣cunt Apostolis, Quid faciemus, viri fratres, monstrate nobis. Id. Ib. c. 30.
• * 1.60

  Matth. 28.
• * 1.61

  Act. 2.37.
• * 1.62

  Iussit Ioseph fratrum suorum sac∣cos impleri frumento, & reddi unicuique pretium, quod attulerant; ut gratia Christi non esset ex operibus, alioqui gratia non esset gratia. Fra∣tres Ioseph cum Benjamin veniunt, & ex Iudaeis tria millia veniunt ad Christum, subsequente minimo Apo∣stolorum Paulo. Vidit Ioseph Ben∣jamin fratrem suum ex una matre, et lachrymatus est. Vidit Christus Paulum saevientem in Ecclesiam ma∣trem, et miseratus est. Dixit Io∣seph praeposito domus suae de fratribus, Introduc istos in domum, mecum enim manducabunt panem. Dicit et no∣ster Ioseph per prophetam fratribus, Venite, edite de panibus meis, et bi∣bite vinum, quod miscui vobis. Mu∣nera dedit Ioseph fratribus suis: Et Christus dedit dona hominibus cum S. Spiritum dedit suis. Benja∣min autem fratri minori ampliora dedit, quam fratribus dona: hoc praedicat et Benjamin Paulus noster, dicens, plus omnibus illis laboravi, non autem ego sed gratia Dei mecum. Poculum suum Ioseph in sacco Benja∣min clam jussit immitti, quod requisi∣tum cum fratres perturbaret suos, in∣ventum est poculum in sacco Benja∣min. Calix Passionis. Christi da∣tus occulte in corpore Pauli cognosci∣tur, cum dicit, Stigmata Domini no∣stri Jesu Christi in corpore meo porto. Cum jam vellet Joseph cognosci à fratribus suis, emisit vocem dicens, ego sum Joseph frater vester, Ad∣huc Pater meus vivit? & noster Jo∣seph. Christus, ut se ostenderet fra∣tribus suis, dicit in Psalmis, An∣nunciabo nomen tuum fratribus meis. Dixit Joseph fratribus suis, Non vos huc misistis, sed Deus: dicit & de nostro Joannes Apostolus, Ad hoc misit Deus filium suum in mun∣dum, ut vivamus per eum. Id. Ib. c. 31.
• * 1.63

  Psal. 22.26.
• * 1.64

  Gen. 45.
• * 1.65

  Deutr. 18,
• * 1.66

  Exod. 7.1.
• * 1.67

  Heb. 7.
• * 1.68

  Joh 8.46.
• * 1.69

  Deut. 5.5. 1 Tim. 2.5.
• * 1.70

  Heb. 8.6.
• * 1.71

  Joh. 15.24.
• * 1.72

  Ioh. 9.32.
• * 1.73

  Matth. 8.27.
• * 1.74

  Mar. 1.27.
• * 1.75

  Mar. 2.12.
• * 1.76

  Mar. 7.37.
• * 1.77

  Numb. 12.6, 7, 8,
• * 1.78

  Joh. 1.18.
• * 1.79

  Heb. 3.2, 5, 6.
• * 1.80

  Moses Pharaonis Deus, Chri∣stus universae creaturae Dominus & Deus esse reperitur. Lib. de Trin.
• * 1.81

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Moses famulus erat: Christus filius. Moses fi∣delis in domo, Christus super do∣mo ut qui eam constituerit, domi∣nusque ejus & architectus sit, & ut Deus, eam sanctificet. To. 1. contra Arrian. or. 3.
• * 1.82

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Mo∣ses figura erat Christi, sicut enim à Mose impleti erant S. Sancto 70. seniores, ita a Christo orbis terrarum accepit S. Sanctum. Tom. 6. serm. de S. Sancto.
• * 1.83

  1 Joh. 2.20.
• * 1.84

  Moses a matre sua projicitur, & à Pharaonis filia colligitur, fic Christus à synagoga, de qua na∣scitur, repudiatur, & ab Ecclesia invenitur & suscipitur. Moses dereliquit populum suum, & in regionibus longinquis Aethiopis∣sae conjungitur; sic Christus dere∣licto populo suo, de extraneis regi∣onibus Ecclesiae sociatur. De temp. serm. 86.
• * 1.85

  Cum eum amplius celare non possent parentes ejus; accepit ma∣ter ejus capsam linitque a foris bitumine, & misit infantem in e∣um, projecitque in amnem: figurae succedunt figuris, dum tamē omnes astiones Christum Ecclesiamque significent: Et Paulo post, Descen∣dens filia Pharaonis lavare in flumine, agnovit, quod de infanti∣bus Hebraeorum esset, eumque sus∣cipiens educavit, ut filium. Dum descenderet ad Christum doctrina hujus mundi, abluta spirituali unda superbiam deposuit, suscipiensque, quasi grandis parvum por humi∣lem gratiam Ecclesiae sociata per∣sonae, quae filia Christi efficitur mater. Et paulo post. Per Mo∣sem filii Israel ab Aegyptiis, & per Christum a spiritibus im∣mundis animae liberantur. Adul∣tus Moses factus vidit quendam Aegyptium injuriam facientem cuidam ex gente sua, quem vin∣dicavit, mactando Aegyptium. Hoc agit & Moses noster, me∣diator Christus, eruens animas de potestate tenebraram in illa multitudine spiritualis semini•• Abrahae, quae crevit, ut arena maris. Obruit Aegyptium, dum clamant daemonia expulso, Quid nobis & tibi, Jesu fili David? Venisti ante tempus perdere nos. De promiss & praedict. Dei. part, 1. c. 33.
• * 1.86

  Vidit Moses alia die, secum Hebraeos altercantes, coepitque eos ad pacem componere. Dixitque ille, qui alteri injuriam faciebat, Quis te statuit Judicem nobis? Numquid & me vis occidere quemadmodum hesterna die occi∣disti Aegyptium? Et noster Mo∣ses, Mediator Christus, clamat per David, Cum eis, qui oderunt pa∣cem, eram pacificus: cum loque∣bar illis, impugnabant me gratis. Fugit Moses in illo sermone, & factus est transfuga in terra Ma∣dian. Dicit & noster, Ecce elon∣gavi fugiens, & mansi in deserto. Accepit Moses uxorem filiam Jethri sacerdotis Madian, ut Me∣diatorem nostrum ex alienigenis sumpsisse conjugem signaret Eccle∣siam. Pascebat Moses oves Je∣thri soceri sui in cremo. Et no∣ster Mediator Christus, oves pascens, dicit, Pastor bonus ani∣mam suam ponit pro ovibus suis. Terribili visione motus, Moses pergit videre, cur ignis in mon∣tem descenderat, rubum minime concremaret. Noster Moses testa∣tur, Se venisse, ignem mittere in terram, quem utiliter vult am∣plius inflammari. Mosi dicitur, Solve calceamenta de pedibus tuis, ut sint liberi & speciosi pedes Me∣diatoris annunciantis bona. Jube∣tur Moses pergere ad filios Is∣rael, & ad Regem Aegypti, ut populum suum dimitteret ex terra sua. Et dicit noster Mediator, Non sum missus, nisi ad oves, quae perierunt, domus Israel. Excusat Moses, quod sit impeditus lingua, & gracili voce. Dicit & noster Judais, Sermo mens non capit in vobis. Rursus instanti Deo, ut pergeret omni ex parte excusat Moses, dicens, Domine provide alium, quem mittas, ut vox Me∣diatoris nostri infirmitatis hu∣manae susceptae signaretur, dicen∣tis, Pater, si fieri potest, transeat a me Calix iste. Dicitur Mosi, ut societ sibi Aaron fratrem suum, ipsique ad Deum agenda suscipiat, ille ad populum. Dicitur & Me∣diatori nostro, Dabo tibi gentes haereditatem, &c. Paulum vero electum, qui loqueretur ad popu∣lum, per Aaron significatum possu∣mus intelligere, de quo Mediator noster ad Ananiam dicit, Ipse est mihi electionis vas, ut ferat no∣men meum coram Gentibus, & Regibus, & filiis Israel. Sic enim Moses & Aaron, Hebraeo populo praedicantes, missos se a Deo, ut eos ex Aegypto eruerent, fir∣maverunt, quos audiens populus ingeniculans adoravit, quibus & signa facientibus credidit. Prae∣dicante vero Paulo Gentibus & Judaeis, salutem animarum fiduci∣aliter promittente, signa dum fa∣ceret, ad agnitionem Dei, mira celeritate convertit, ipsosque Re∣ges ex futuro Dei judicio eruit: Cap. 34.
• * 1.87

  Acts 9.15.
• * 1.88

  Vocans Deus Mosem in monte Sinai, Legem in tabulis lapideis adscriptam, ut populo traderet, de∣dit, quam rite servans, terram promissionis acciperet. Noster ve∣ro Mediator Jesus Dominus (cujus figuram gestabat etiam Moses) in montem ascendens cum discipulis suis, quibus modis beati homines fierent, Legem non in tabulis lapi∣deis, sed in tabulis cordis carnali∣bus Dei Spiritu scripsit, qua non terra, sed coelo & vita potiantur aeterna qui ejus mandata servave∣rint. De praedict. & promiss. Dei, part. 2. cap. 1.
• * 1.89

  Cum multis modis precaretur Dominum Moses, seipsum pro peccato populi offerens, nostrum Mediatorem sub figura expressit, qui animam suam pro impiis po∣suit. Id. Ib. cap. 4.
• * 1.90

  Erat Moses mitis prae omnibus hominibus, qui sunt super terram, Num. 12. In hac mansuetudine resonat noster Mediator, qui de se dicit, Discite a me, quia mitis sum. Detraxerunt Aaron & Miriam Mosi germano suo, quod Aethiopissam accepisset uxorem. Detraxerunt & Domino fratres sui, quod cum Publicanis & pec∣catoribus vesceretur. Id. Ib. c. 9.
• * 1.91

  Mediatio Mosis fuit umbra quaedam mediationis Christi, & corpus suum in Christo obtinet. Parallel. l. 1. parall. 89.
• * 1.92

  Heb. 7.5.
• * 1.93

  Vers. 6.
• * 1.94

  Vers. 9.
• * 1.95

  Vers. 10.
• * 1.96

  Vers. 13.
• * 1.97

  Vers. 14.
• * 1.98

  Vers. 16.
• * 1.99

  Ver. 21, Psal. 110.4.
• * 1.100

  Vers. 23.
• * 1.101

  Vers. 24.
• * 1.102

  Vers. 26.
• * 1.103

  Vers. 27.
• * 1.104

  Vers. 28.
• * 1.105

  Vers. 27.
• * 1.106

  Heb 9.6. Vers. 7.
• * 1.107

  Vers. 11.
• * 1.108

  Vers. 12.
• * 1.109

  Vers. 24.
• * 1.110

  Vers. 25.
• * 1.111

  Vers. 26.
• * 1.112

  Vers. 27.28.
• * 1.113

  Heb. 10.1.
• * 1.114

  Vers. 2.
• * 1.115

  Vers. 3.
• * 1.116

  Vers. 4.
• * 1.117

  Vers. 12.
• * 1.118

  Vers. 14.
• * 1.119

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. Apud vos regnum & sacerdotium distin∣cta sunt, in Christo autem utrum∣que conjunctum est & copulatum. To. 6. serm. de uno legislat.
• * 1.120

  In sacerdotio Veteris Testamenti fiebant quotidie cruenta sacrificia: in sacerdotio autem N. Testamenti non est nisi unum cruentum sa∣crificium, idque non nisi semel ob∣latum est, nec soepius offerri de∣buit. In sacerdotio Vet. Test. summus sacerdos quotannis semel ingrediebatur in Sanctum San∣ctorum, quod manufactum erat. Sed summus sacerdos N. Test. non in S. Sanctorum, quod manu∣factum est, sed in ipsum coelum ingressus & ibi semper pro no∣bis apparet. In sacerdotio Vet. Test. summus sacerdos & hostia toto genere diversa erant. At in N. Test. sacerdos & hostia reipsa unum & idem sunt. Je∣sus Christus enim est summus sa∣cerdos, & idem est ipsa hostia. Ille enim seipsum obtulit Patri in remissionem omnium peccato∣rum. Sed quid opus est verbis? Ipsa scriptura dicit, inter sum∣mum sacerdotem Vet. & Novi Test. hanc esse differentiam, quod illi succeditur, huic non succe∣datur. De Papa Rom. l. 5. c. 2. p. 319.
• * 1.121

  Heb. 7.23.
• * 1.122

  Vers. 24.
• * 1.123

  Summus sacerdos solus intrabat in sanctū sanctorum; populus foris stabat. Sicut Christus nunc in se∣creta coelorum intravit, ut pro no∣bis interpellet; populus autem, cujus ille sacerdos est, foris gemit. To. 7. part. 1. contr. epist. Par. l. 2. c. 7.
• * 1.124

  Christ. Synag. l. 1. c. 6. s. 3.
• * 1.125

  Psal. 45.
• * 1.126

  Exod. 30.30. Psal. 133.2. Psal. 45.7.
• * 1.127

  Heb. 5.5. Joh. 3.34. Joh. 1.16.
• * 1.128

  Exod. 28.
• * 1.129

  Exod. 28.30.
• * 1.130

  Col. 2.3.
• * 1.131

  Exod. 28.9.10
• * 1.132

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Jesus etiam ille dicitur, qui, post Mo∣sem, populum in terram promissi∣onis introduxit. Vides figuram, respice veritatem. Ille in terram re promissionis introduxit: hic au∣tem, scil. Christus, in coelum, & ea, quae sunt in coelis, bona. Ille, postquam Moses mortuus est; iste, postquam lex per Mosem la∣ta cessavit. Ille ducis dignitate pollens; iste autem Regis majesta∣te praefulgens. In Matth. hom. 2.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ipse, scil. Josue, populum introduxit in terram promissionis sicut Jesus in coelum: non lex, sicut nec Mo∣ses: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. non potest lex in∣troducere, sed gratia. In hebr. hom. 27.

  Nec Moses, nec Aaron introdu∣cunt Israel in terram promissam (uterque enim moritur, prius∣quam intrarent Israelitae) sed Josue: hujus rei mysterium datur intelligi, Quod nec sacerdotium, quod prius institutum erat, cujus personam gerebat Aaron, nec Lex, cujus personam gerebat Moses, in terram haereditatis aeternae populum Dei introducunt, sed Josue, in quo erat typus Christi, i. e. gra∣tia per fidem. Et Aaron quidem ante defunctus est, quam Israel in aliquam partem terrae promissionis intraret: Mose autem vivente, capta est & possessa terra Amor∣rhaeorum; sed Jordanem non est permissus transire. Ex aliqua enim parte observatur Lex in fide Christiana; ibi enim sunt prae∣cepta, quae & hodie jubemur ob∣servare Christiani. Sacerdotium autem illud, & sacrificia nullam partem tenent in die fidei Christi∣anae, nisi quod in umbris futuro∣rum acta & transacta sunt. To. 4. quaest. super Numer. q. 53.
• * 1.133

  Mortuo Mose, Josua suscepit imperium, &, cessante Lege, Do∣minus Christus totius obtinuit principatum. De Temp. Ser. 106.
• * 1.134

  Jephte nomen significat, aperi∣nes: sic Christus discipulis suis aperuit sensum, Luc. 24.27. Hunc Jephte reprobaverunt fra∣tres sui, & è paterna domo ejece∣runt, objicientes, quod esset filius fornicationis, tanquam ipsi essent de uxore legitima nati: Hoc ege∣runt adversus Christum principes Sacerdotum, qui de Legis obser∣vatione gloriabantur, tanquam ille Legem solveret, & ideo velut non esset legitimus filius. Jephte fugit, nec minus Christus: fugit, quia se, quantus esset, abscondit: fugit, quia eos saevientes latuit, 1 Cor. 2.8. fugit, quia morientis infirmitatem viderunt, virtutem autem resurgentis non viderunt. Habitavit Jephte in terra Tob; id est, in terra bona & opima: Vi∣detur hic intelligenda Christi à mortuis Resurrectio: quae enim terra magis opima, quam corpus terrenum excellentia immortalita∣tis & incorruptionis indutum? Colligebantur ad Jephte viri latro∣nes, &c. Christo hoc objiciebatur, Matth. 9.11. & in Christo hoc implebatur, Luc. 23.33. Maxi∣me tamen, postquam resurrexit, quando collecti sunt ad eum scele∣rati homines propter Remissionem peccatorum, qui cum illo ambula∣bant, quia secundum ejus mandata vivebant: nec hoc desinit fieri us∣que nunc & deinceps, quousque confugient ad eum mali, ut ju∣stificet impios. Qui abjecerunt Jephte, conversi sunt ad eum, eumque quaerunt, per quem ab¦hostibus liberarentur: quod clare significat, quod, qui abjecerunt Christum, ad eum conversi rursus, in illo inveniunt salutem, sive ii intelligantur, de quibus Scriptura loquitur, Act. 2. sive illa potius significetur, quae in fine speratur, gentis vocatio Judaicae. Tom. 4. quaest. super libr. Judicum.
• * 1.135

  Haec figurata mysteria ad Judi∣cem, Ducemque nostrum Jesum Dominum, ita referunt, ut cogno∣scamus, eum, pro nostra Redempti∣one, de inimicis nostris vindictam volentem suscipere, unicam virgi∣nem carnem suam, eamque filiam immolasse. De Promiss. & Prae∣dict. Dei, part. 2. cap. 20.
• * 1.136

  Typum tenebat Salvatoris Sam∣pson, quod meretricem adamavit ex Gentibus Ecclesiam, & multo plures hestium moriens, quam vi∣vus occiderit. To. 1. contra Jo∣vin. l. 1.
• * 1.137

  Quis erat in Sampson, obvium Leonem necans, cum uxoris peten∣dae causa ad alienigenas tenderet, nisi, qui, Ecclesiam ex Gentibus vocaturus, dixit, Ego vici mun∣dum? Et paulo post: Quid sibi vult in ore Leonis occisi favus ex∣tractus, nisi quia ecce conspicimus Leges ipsas regni terreni, quae ad∣versus Christum ante fremuerunt, nunc jam, perempta feritate, dul∣cedini Evangelicae praedicandae eti∣am munimenta praebere? Contra Faust. l. 12. c. 32.
• * 1.138

  Viro forti Sampson venienti ad ducendum uxorem ex alienigenis Leo fremens venit in obviam: sic Christo descendenti ad habendam de Gentibus Ecclesiam. Sed quid fecit? Accepit, tenuit, fregit, dis∣sipavit Leonem, & factus est in manibus ejus, velut hoedus capra∣rum: Sic, occisa feritate illa, jam non sic fremit potestas regia, non sic fremit populus Gentium; imo, in ipso regno Gentium invenimus Leges pro Ecclesia, tanquam fa∣vum in ore Leonis. Id. in Psa. 81.
• * 1.139

  Hujus omnis actio in figura Christum Dominum resonat. De Promiss. &c. part. 2. c. 21.
• * 1.140

  Descendit Sampson in Tamna∣tha, & dilexit illic mulierem ex alienigenis, suosque parentes petit, ut eam sortirentur uxorem. De∣scendit & noster de coelo fortissi∣mus, ut sibi dilectas ex Gentibus animas sociaret, & fide conjun∣geret.
• * 1.141

  Dum pergit Sampson videre de∣sponsatam sibi, catulus leonis ei obviam factus est, quem reple∣tus spiritu dispersit, eumque mi∣sit per partes. Rursum rediens, & declinans viam, dum cadaver inspicit animantis, favum mellis in ore leonis suscipiens abstulit, idque comedens, sui ex eo pa∣rentibus dedit, nec illis factum sui overis intimavit. Hoc & noster Nazarenus Iesus Dominus egit. Discerpsit populum Iudaeo∣rum, de quo Balaam ait, Ca∣tulus leonis Juda. Hujus par∣ticulas per orbem sparsas testa∣tur David, dicens, disperge eos in virtute tua. Quod factum non credimus, sed vidimus. Fa∣vum vero mellis, quem in ore leonis hujus invenit, legem spiri∣talem populi bujus intellige, quod apes, Patriarchae & Prophetae, con∣struentes, in eum mella infude∣rint divini eloquii: hoc ex ore leonis mortui abstulit, qui, re∣pulsis Judaeis, legem ipsam etiam gentibus ministravit. Idque com∣edit corpus fortissimi nostri Ju∣dicis Christi Domini, ut dicit, Quam dulcia faucibus meis ver∣ba tua super mella & favas ori meo. Et Salomon ait, favi mellis sermones. Dedit ex eo parentibus suis, sive discipulis suis, Cum aperuit sensum eo∣rum, ut intelligerent scripturas, sive his, qui ex Judaeis transie∣runt and fidem Christi, ut etiam ipsi gustantes viderent, quam sua∣vis est Dominus. cap. Eod.
• * 1.142

  Hujus actionis aenigma Sam∣pson in die nuptiarum protulit sub certa sponsione 30. syndonum totidemque stolarum viris, qui aderant si proposita narravissent. Ex devorante, inquit, prodūt esca, & ex forti dulce. Quam, pro∣pinquante solutionis die, cum in∣telligere nequivissent, ejus mulie∣rem nimlit terroribus coactam explorare faciunt sensus viri, & sic parabolam pandunt, dicentes, quid dulcius melle, & fortius leone? Quibus ille ait, Si uon domassetis vitulam meam, nun∣quam intelligeretis parabolam me∣am. Magnum igitur illud do∣minicae pietatis Sacramentum, quod in lege fuit velatum, fuit∣que à seculis in Deo abscondi∣tum, revelatum per Christum, manifestaetum fuit in gentibus. ibid.
• * 1.143

  A se prostratos exuens spoliis, promissa Sampson omni celeritate persolvit, ut de nostro quod dictum fuerat, etiam signaretur, Forti∣um spolia dividet. Salubriter e∣nim noster suos occidit inimicos, dum peccato peccatum occidit in carne, reddens spoliorum promissi∣ones, non merita meritis, sed pro malis bona conferens miseris. Ibid.
• * 1.144

  Pergens sampson ad diem festum hebraei populi, uxorem ejus viro alii parentes tradiderunt: & hoc faciunt leves animae, quae consor∣tium unici sponsi, Christi, easto fidelique corde minime retinentes, cuilibet se haereticae tradunt do∣ctrinae. Ibid.
• * 1.145

  Reversus Sampson, cum cogno∣sceret uxorem suam viro alteri conjunctam, trecentis vulpibus apprehensis, earum in invicem caudas innectens, faces his ardentes posuit, Compendio succendit. Di∣cit quidem & noster fortis Do∣minus (haereticos signans) capite nobis vulpes pusillas exterminan∣tes vineas, quibus sunt faces incenndii, potius erroris quam di∣vini amoris, &c. Ibid.
• * 1.146

  Idem Sampson in illo populo aliam dilexit mulierem, quam dum pergit accipere, transeunti viam inimicorum insidiae irruerunt. Cui virtus divina statim adfuit. Ap∣prehensa enim asini maxilla, mille viros ex ea prostravit; caeteros{que} in fugam vertit. Qui, cum siti praeliando deficeret, invocato Deo, ex rima illius maxillae aqua pro∣fluens virtuti priscae reddidit sati∣aetum, eum{que} adversariis, superatis fecit esse victorem. Si nostrum for∣tem dominum respicias hoc animali vectatum, ampliorem numerum ab eo prostratum invenies. Sitien∣ti corpori illius, ex latere, tan∣quam ex rima, sanguis & aqua manavit, qua satiata omnis anima Christiana dicit, Super aquas re∣fectionis educavit me. De pro∣miss. &c. part. 2. c. 22.
• * 1.147

  Venditur Christus, in Joseph ante legem: venditur in Sampson sub lege: venditur à Juda Judae∣is sub gratia. Ibid.
• * 1.148

  Sivit se Sampson nervis recen∣tibus colligari, & dicente ei Dalila, Philistim super te, Sampson, ita illa vincula virtute dissolvit, tan∣quam stupa cum tetigerit ignem, adversosque omnes vertit in fu∣gam. Noster etiam Dominus for∣titudinis apud Hierusalem velut his vinculis se ligari permisit. Ad∣ducunt enim ad eum mulierem in a∣dulterio deprehensam, et dicunt ten∣tantes, Magister, modo hanc de∣prehendimus. Moses jussit hu∣jusmodi lapidari. Tu vero quid de ea statuis? Nervorum velut ex lege vinculis se crediderunt le∣gasse Jesum, & maxime recen∣t••um, cum dixerunt, modo. Quae noster Jesus hoc responso dis∣rupit, Qui vestrum, inquit, sine peccato est, prior in illam lapidem mittat; quo audito, unus post al∣terum discesserunt, ut illud vincu∣lum ita solveretur, sicut fluit cera à facie ignis. Ibid.
• * 1.149

  Ligatus fuit funibus novis: Cumque id fieret, Adversarii ad te inquit, Sampson. At ille, repletus spiritu, disrumpens fu∣nes a brachiis suis, tanquam filum spargit, omnesque fugavit adver∣sarios. Ligari se sinit & noster Dominus, dum veniunt ad eum Pharisaei, dicentes, Magister, sci∣mus, quia in veritate doces, & nullius personam accipis, Licet tributam dare Caesari annon? Sed fortis noster nodos omnes ista voce disrupit, Quid tentatis me, hy∣pocritae? Adferte mihi numis∣ma census: At illi attulerunt ei denarium. Et ait Dominus, cujus est imago & superscriptio? Dixe∣runt, Caesaris: Reddite, ait Domi∣nus, Caesari quae sunt Caesaris, & Deo, quae Dei sunt. His dictis mira celeritate vincula illa dis∣rupit ille susceptus homo, qui Deo suo canit in Psalmis. Dirupisti omnia vincula mea. Ibid.
• * 1.150

  Tertio solicitat mulier virum; Quousque, inquit, illudis me? Indica mihi, in quo infirmetur virtus tua? Pene eadem verba & Judaei dixerunt Judici nostro Christo, Quousque animos nostros tollis? Si tu es Christus, dic no∣bis palam. Sed Sampson tertio li∣gari hoc modo permisit, Si alligati fuerint, ait capilli capitis mei in palo orsorio, infirmabor, &c. quod cum faceret mulier, ••idem insidi∣antes ad te, ait, Sampson. At ille exurgens, disruptis omnibus, fugatos inimicos prostravit. Fit & nostro forti Jesu Domino hu∣jusmodi colligatio, velut in palo orsorio contextio capillorum. Di∣cunt enim ad Jesum, Scripsit nobis Moyses, Quod si quis mortuus fu∣erit, non habeus filios, accipiat uxorem ejus frater ipsius, & suscitet semen fratri suo. Sep∣tem autem fratres erant, accipit uxorem fratris secundus & terti∣us: Postea vero omnes eam acce∣perunt, sine liberis mortua est & mulier, in resurrectione, aiunt, cujus erit uxor? Quanto vehe∣mentius se ligasse nostrum for∣tem crediderunt, tanto velocius solvit, quam intulerant, quaesti∣onem: filii, inquit, seculi gene∣rant & generantur: qui autem digni fuerint, seculum illud con∣tingere, nec nubunt, nec nubun∣tur, non enim mori poterunt quia sunt similes Angelis.
• * 1.151

  Venit hora mortis Sampson; Dicit & noster, Venit hora, ut glorificetur filius hominis: Nisi enim granum tritici, cadens in ter∣ram, mortuum fuerit, solum ma∣net; si autem mortuum fuerit, multum fructum affert. Ibid.
• * 1.152

  Instante & flente mendaciter coram se muliere, pusillanimis fa∣ctus est Sampson usque ad mortem, ut nostri figurata actio impleretur, dicentis, Tristis est anima mea usque ad mortem.
• * 1.153

  Antequam haec fierent, misit mulier ad viros, dicens, Afferte argentum, jam enim mihi omnia veraciter indicavit: fit certa tra∣ditio, quam supplevit Judas, ac∣cepto argento. Ibid.
• * 1.154

  Impletur in Sampson per figu∣ram, quod in nostro Christo Do∣mino actum est etiam manifeste. Nam, quod eum accipiens mulier, fecit dormire in sinu suo, hoc est, quod noster fortis Dominus dixit. Non expedit Prophetam mori ex∣tra Hierusalem. Quod novacula adhibita rasit caput ejus, hoc est, quod eum in loco Calvariae cruci∣fixit. Raso capite Sampson, disces∣sit & virtus; & noster in ligno pendens, clamavit, Deus meus, quare me dereliquisti? Accipi∣entes inimici Sampson, ligaverunt eum ferro: hoc clavi indicant cru∣cifixi. Ib.
• * 1.155

  Matth. 27.
• * 1.156

  Ʋnum extremum in morte sua Sampson fecit miraculum, quod etiam noster Dominus implevit: Apprehendens duas columnas, su∣per quas totum aedificium fereba∣tur, invocato Deo, semel se adhuc confirmari petit, atque impetu Spiritus columnas evelleus, omne illud aedificium cum populis cadens, plures Sampson in morte sua occi∣dit, quam in vita sua occiderat. Dominus etiam noster manifestius, quod ille mystice fecit, exhibuit: duos angulos mundi, circumcisio∣nem scilicet & praeputium, velut duas columnas, in sua morte mo∣vens, omnem culturam idololatriae subvertit. Ibid.
• * 1.157

  Def. of Per∣kins, p. 472.
• * 1.158

  In eo facto typus fuit Christi, ultro se offerentis ad mortem, ut vindictae de hostibus Dei & Eccle∣siae sumerentur, & de his vel mo∣riendo triumpharet. Symphon. Prophet. & Apostolor. p. 174.
• * 1.159

  On the Decal. part. 2. p. 102.
• * 1.160

  Judg. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.161

  Mal. 4.2.
• * 1.162

  Persecutus est Patrem Absa∣lom, fronde à collo ligatur: Judas tradidit Dominum, & laqueo co∣••••ctatur. Sicut passionem David praeteritam historia indicat; it a mysterium passionem Domini fu∣turam adnunciat. Comment. in Psal. 3.
• * 1.163

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. David Pastor, Pastor & Christus; led ille pecudum, iste animarum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Ʋnxit Davidem in Regem Samuel Sacer∣dos; baptizavit Salvatorem Jo∣annes, ut Sacerdos. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Ʋnctus in Regem David non statim arripuit Regnum, sed sustinuit in longum tempus servire Sauli: Noster item Salvator Rex genitus ante secula, & ipse quoque servire sustinuit: Philip. 2.7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Persecutus est Davidem Saul, persecutus est Christum Herodes: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. sed nec Saul persequens Davidi nocuit, nec Herodes perse∣quens Christum l••••sit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Insurrexit adversus Davidem Absalom filius suus: in∣surrexit & adversus Christum Judas, & ipse quidem filius: Discipulos enim suos Christus ap∣pellat filios: Joan. 21.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Hic David à Samuele oleo sensibili unctus est, aliter autem Salvator noster, Psa. 45.7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Ille ab homine unctus est, iste à Patre omnipotente, eaque unctio est in∣effabilis, ut res ipsa incomprehen∣sibilis. To. 1. hom. de semente.
• * 1.164

  David fugiebat in speluncam, & contegebatur terra, ne à Saule inveniretur; sic portabat Christus terram, carnem, quam accepe∣rat à terra, & in ea se occultabat, ne à Judaeis inveniretur Deus. Ideo enim non invenerunt eum Judaei, quia spelunca se texerat, i. e. infirmitatem carnis oculis eo∣rum objiciebat, majestatem autem Divinitatis in corporis tegmine, tanquam terrae abdito, contegebat. Tom. 8. in Psal. 57.
• * 1.165

  Jesse misit David filium, ut re∣quireret fratres suos: Sic Deus Pater misit unigenitum suum ad requirendos fratres suos. To. 10. de Temp. Ser. 197.
• * 1.166

  Filius senior, qui David incre∣pabat, populum Judaicum signifi∣cabat, qui, per invidiam, Christo Domino, qui pro salute generis hu∣mani venerat, detraxit, & mul∣tis opprobriis affecit. Ibid.
• * 1.167

  Pastor ovium David, ut no∣strum signaret Pastorem, unctum Dominum Christum, qui dicit, Ego sum Pastor bonus: Joan. 10. Eripuisse se, praedam de ore Le••∣nis, David fatetur, 1 Sam. 17.35. & noster David de ore Leonis Di∣aboli, & Petrum negantem, & latronem eripuit confitentem. De promiss. & praedict. Dei, part. 2. cap. 25.
• * 1.168

  Goliam suo gladio truncavit, & noster David Diabolum suo peremit gladio, dum mortem morte occidit. Invidia enim Diaboli mors introiit in orbem terrarum. Hanc suscepit innocuus Pastor ille bonus, qui pro suis animam posuit, ut sua morte Diabolum debellaret. Ibid.
• * 1.169

  Extincto prostratoque hoste, ad∣versus David Saul inique invi∣diam concepit ex victoria: retri∣buensque mala pro bonis, fugat, odit, persequitur innocentem. Di∣cit & noster Dominus de talibus, Retribuebant mihi mala pro bo∣nis, & odium pro dilectione mea. Psa. 35. Ib.
• * 1.170

  Quod David per latebras mon∣tium, per speluncas, & per deserta, Saule persequente, discurrit; cor∣poris sui noster Dominus, i. e. Sanctorum membrorum suorum, Martyrum videlicet, in hac figura persecutiones expressit: de quibus Apostolus Paulus dicit; Cum his dignus non esset orbis terrarum, per deserta errabant, & per spe∣luncas, & per cavernas terrae. Ibid.
• * 1.171

  Persecutorem suum Saulem non occidit David, cum ei trade∣retur in manibus; abscindensque pinnam chlamydis ejus, se odienti pepercit. Hoc quotidie agit noster Pastor Christus Dominus circa oso∣res & persecutores suos: à quibus dum adscindit vitium magnum su∣perbiae, parcit etiam Regibus saevi∣entibus, quia non vult mortem impiorum, sed ut revertantur, & vivant. Quod in omnibus suis fe∣cit & facit inimicis ille, qui, non ex meritis, sed gratis justificat impium. Ibid.
• * 1.172

  Eundem David, declinantem insidias Saulis, Gentes excipi∣unt: sic se noster Christus Domi∣nus, savientibus subtrahens Ju∣daeis, Gentibus dedit. Ib.
• * 1.173

  Of the Judic. Law, c. 8.
• * 1.174

  2. Sam. 12.25
• * 1.175

  Psal. 146.8
• * 1.176

  Matth. 3.17
• * 1.177

  Eph. 1.6.
• * 1.178

  1 Joh. 2.20
• * 1.179

  Joh. 1.16 Rom. 8.17
• * 1.180

  Phil. 2.6
• * 1.181

  John 8.49
• * 1.182

  Luke 2.51
• * 1.183

  Psal. 2.8.
• * 1.184

  Col. 2.3.
• * 1.185

  Rev. 16.19.
• * 1.186

  1 Chron. 27.1.
• * 1.187

  Cant. 3.7.
• * 1.188

  Rev. 5.11.
• * 1.189

  1 King. 4.29.
• * 1.190

  1 King. 3.
• * 1.191

  Heb. 4.13.
• * 1.192

  Matth. 21.12.
• * 1.193

  Beneficus sit tibi Deus & libe∣ralis, sicut se praestitit erga ser∣vum suum Solomonem.
• * 1.194

  Esa. 65.16.
• * 1.195

  Cur Elisaeus Sunamitidis fili∣um non ad vitam erexit oratione, ut Dorcedem Petrus, sed puero cadaveri scipsum instratam appli∣cavit.
• * 1.196

  Elisaeus figura erat Christi: po∣pulus autem Gentiū erat ille mor∣tuus vi peccatorum, venit spiri∣talis Elisaeus & deprehendit: o••, oculos, manus, pedes, & universe mortuus erat, os, quod ad laudan∣dum Deum non potuit aperiri, ocu∣li mortui, qui in Deum universi non figebantur, &c. Putridum e∣rat corpus universum: egebat me∣dico praepotenti, qui vel mortuos pos∣set excitare. Venit exquisitus me∣dicus Elisaeus, Christus Dominus, qui invenit corpus mortuum, & totum se imposuit corpori toti, hoc est tota Dei tatis plenitudo, totum nostrum gestavit hominem, oculos habuit more hominum, manus, pe∣des, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Imaginarium visum non erat, sed vera res, quae videbatur, & vita mortuum gestavit indumen∣tum, ut immortalitate sua mortem commutaret. Cum autem deitas in corpus devenisset, omnes artus, os, oculi manus, pedes, sanctifica∣ti sunt, & ad usum meliorem tra∣ducti. Orat. 10.
• * 1.197

  Misit per servum suum bacu∣lum, quod supra exanime corpus positum mortuum vitae restituat. Misit & Dominus per Mosem servum suum legem, quae mortuum mundum, sicut illud baculum, vi∣vificare non potuit: quia si data esset lex, quae posset vivificare, ut dicit Apostolus, omnino ex lege esset justitia. Postea ipse Helisae∣us descendit, magnus ad parvum, vivus ad mortuum: descendit & noster Dominus: ut mortuum par∣vulum suscitaret: Juvenilia mem∣bra contexit propheta; Et Do∣minus Jesus seipsum exinanivit, formam servi accipiens, parvum se illi parvo coapravit, ut efficeret illud corpus humilitatis nostrae con∣forme corpori gloriae suae. Jacens, subter se frigidum suo calore suc∣cendit: similiter & noster Salva∣tor Dominus mundum; & sic susci∣tatus est mortuus, dum à morte perpetua justi ficatus est impius. De promiss, &c. Dei. part. 2. c. 31.
• * 1.198

  Coecitate percussos hostes capti∣vos in Samariam induxit. quibus reddito visu simul & indulgentiam impetravit: hoc in Paulo Domi∣nus ostendit. Coecatus quippe pro∣stratusque in via Captivus Domi∣ni dum fuerat persecutor factus est praedicator. Ibid.
• * 1.199

  Jonas filius Amathi, in condem∣nationem Israelis, ad Gentes mit∣titur quod, Nineve poenitenti∣am agente, illi in malitia perseve∣rent: sic Dominus noster, colum∣ba, vel, dolens, (utrumque enim interpretatur) vel, quia S. Spiritus in specie columbae descendit, & mansit super eum, vel quia no∣stris doluit ipse vulneribus, vere filius Amathi, i. e. veritatis, Deus enim veritas est, mittit ad Niniven pulchram, i. e. mun∣dum, quo nil pulchrius oculis car∣n••is aspicimus, ut quia Israel au∣dire contempsit, totus gentium mundus exaudiat. To. 3. in Jon. 1.1, 2.
• * 1.200

  Voluit propheta fugere in Thar∣sis, non ad certum aliquem lo∣cum, sed mare ingrediens, quo∣cunque fugere festinat. De Sal∣vatore autem possumus dicere, quod dimiserit domum & patri∣am suam, & assumpta carne, quodammodo de coelestibus fuge∣rit, veneritque in Tharsis, i. e. in mare seculi istius. Ibid.
• * 1.201

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Ille servus fuit, ego Domi∣nus sum, ille è ceto exiliit, ego à mortuis resurgam: subversio∣nem ille urbi futuram praedica∣vit, ego regni coelestis evangelia vobis annuncio, & Ninevitae qui∣dem absque signo crediderunt, vos autem multa miraculorum signa videtis, nec quicquam ante Jonae verba illi audiverunt, vos autem per diversa Philosophiae ge∣nera educavi. Praeterea, Jonas tanquam minister, ad Ninevitas accessit ego autem ad vos Dominus & Creator deveni. Illi quidem Barbari erant, vos autem inter prophetas innumeros educati. De Jona nemo illis praedixit, de me plurimi praedixere, & opera prae∣dicationi consona perspicitis. Jo∣nas etiam, ne derideretur, fugit; ego autem, & crucis patibulum subiturus, & illusiones vestras laturus, ultro adveni. Et ille qui∣dem peregrinus erat, & homini∣bus illis omnino ignotus; ego au∣tem vobis conjunctus secundum carnem, ab iisdem oriundus sum progenitoribus. In Matth. hom.
• * 1.202

  Huic se Dominus comparat: namque Jonas, ventis desaevienti∣bus projectus è navi est, & devo∣ratus à ceto, & post triduum vi∣vus emissus, non retentus à mon∣stro, non cibi conditione confectus, sed, contra humani corporis natu∣ram, integer & illaesus in supe∣ras auras evadit. Hoc potesta∣tis suae signum constitutum esse demonstrat, ipse, remissionem pec∣catorum per poenitentiam praedi∣cans de Jerusalem vel Synagoga, immundorum spirituum dominante flatu, ejiceindus, & Pilati potesta∣ti, i. e. seculi judicio, tradendus, & à morte glutiendus, & post triduum ex ea, contra conditio∣nem hominis, quem assumpserat non retentus, vivus & incorru∣pius emergens. Comment. in Matth. can. 16. col. 544.
• * 1.203

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Jonas malorum tolerantia Christum est imitatus potius, quam verbis prae∣dicarit, nec verbis Christi sepul∣chrum praedixit, sed in ceto sepul∣tus, & post triduum sine noxa redditus, omnes docuit mortales, immortalitatis januam esse mor∣tem, & de sepulchro vitam erum∣pere. Orat. 13.

  Jonas ex navi in ventrem ceti, Christus à liguo in sepulchrum transit. Jonas pro nautis periclitan∣tibus: Christus pro nobis in hoc se∣culo fluctantibus. Jussum est primo, ut praedicaretur Ninevitis a Jona, sed non ad eos pervenit prophetia, nisi post quam eum evomnit piscis: Ita prophetia praemissa est ad Gen∣tes, sed, nisi post resurrectionem Christi, non pervenit ad Gentes. To. 2. epist. 49. ad Deo. gratias Praesbyt.
• * 1.204

  Missus Jonas ad Nineven, ut ejus finem praedicaret: missus a Patre Christus, ut finem mundi omnibus demonstraret. Fugit Jo∣nas in Tarsis a facie Dei: Fuga Jonae velox transitus Christi, de quo Propheta, Psa. 19.6. Ascen∣dit navem Propheta fugiens: lig∣num ascendit Christus per mare hujus seculi transiens. Irruit tem∣pestas magna in mari; perturbatio maris, Judaeorum perfidia. Data est sors, ut Propheta fugitivus in mare mitteretur: Sors data est in vestimenta Christi. Projicitur è navi in mare Jonas: mors Christi in cordibus Gentium collocatur. Susceptus est a bestia Propheta cu∣stodiendus, non comedendus. Audi illud Psa. 16.10. In ventre bestiae marinae oravit Propheta: In in∣ferno Christus descendens mortuos suscitavit. Tertio die littori Pro∣pheta redditus est incolumis: die tertio Christus de sepulchro surgens super coelos est exaltatus. Ad prae∣dicationem Jonae per poenitentiam salvata est civitas: per praedicati∣onem Christi Sancta Hierusalem redempta est civitas. To. 9. de symb. fid. ad Catechum. l. 4. c. 6.
• * 1.205

  Psal. 16.10
• * 1.206

  Ʋt Jonas nautas à morte, ita Christus nos servavit: &, ut ille per triduum fuit in ventre Ceti, ita Christus in ventre terrae. Sym∣phon. Prophet. & Apostolor. p. 174.
• * 1.207

  1. Cyrus duobus diversarum gentium parentibus ortus est, ma∣tre Meda, Astyagis Medorum Regis filia, patre Persa Medis subjecto: sic Christus Dei & ho∣minis filius.
• * 1.208

  2. Astyagi exponunt Magi somnium de partu filiae: Sic Le∣gisperiti Herodem ex Scripturis crudiunt de ortu Christi.
• * 1.209

  3. Astyages, auditis Magis, insidias struit vitae Cyri: sic He∣rodes vitae Christi, auditis Ma∣gis.
• * 1.210

  4. Cyrus infans exponitur in montanis, sed à pastoribus educa∣tur, quem Astyages credidit inter∣fectum: sic Christus in Aegyptum deportatur, quem Herodes credidit interfectum: Matth. 2.
• * 1.211

  5. Cyrus, jam tum puer, speci∣men edidit judicii in alio puero contumace: sic Christus duodecen∣nis specimen edidit divinae suae sa∣piemiae: Luc. 2.
• * 1.212

  6. Cyrus unctus, & Christus unctus.
• * 1.213

  7. Cyrus servus Dei, & Chri∣stus servus Dei: Esa. 53. Cy∣rus Pastor Dei: Esa. 44.28. Christus bonus ille Pastor: Joan. 10.
• * 1.214

  8. Cyro dictum, Sternam aute faciem ejus Gentes: Esa. 45.1. Christo dictum, Dabo tibi Gentes: Psal. 2.
• * 1.215

  9. Cyrus dixit, Dominus Coeli dedit mihi omnia Regna: Ezra 1.2. Christus, Data est mihi omnis potestas in coelo & in terra: Matth. 28.18.
• * 1.216

  10. Cyro in mandatis data aedi∣ficatio Templi Dei, Ezr. 1.2. Christo incumbebat repurgatio Templi materialis, de qua, Luc. 19. & instauratio Templi spiritu∣alis.
• * 1.217

  11. Cyrus ablata vasa Temple restituit, Ezr. 1.7. Ita Chri∣stus Imaginem Dei in nobis resti∣tuit.
• * 1.218

  12. Cyrus mitissimus erat, sicut de eo Herodotus, lib. 3. ob tributi ordinationem a••t Persas Darium nominasse Insticorem, Cambysen Dominum, Cyrum Patronum, quia, inquit, mitis erat, & omni ratione de illis bene mereri studens: sic Christus mansuetudinis exem∣plum: Matth. 11.29.
• * 1.219

  13. Cyri Regnum amplissi∣mum, Xenophon lib. 3. ubi Na∣tiones ferme eaedem nominantur, quae Act. 2.9, 10, 11. de Regni ejus amplitudine etiam Esaias, c. 45. v. 14. Ita Regnum Christi amplissimum, utpote nullis locorum spatiis definitum.
• * 1.220

  14. Cyrum vocavit Deus in justitia, Esa. 45.13. Itidem & Christus juste vocatur: nec enim sibi ipsi honorem hunc tribuit, &c. Heb. 5.5.
• * 1.221

  15. Cyrum dedit Deus in lu∣cem Gentium, Esa. 42.6. ut sci∣rent ab ortu Solis ad occasum, non esse Deum praeter Jehovam: Esa. 45.6. Ita Christus lumen Gen∣tium: Luc. 1.78. & 2.32.
• * 1.222

  16. Cyrus missus ad aperien∣dum oculos caecorum, ad educen∣dum è clausura vinctos, Esa. 42.7. vel ad captivitatem dimittendam: Esa. 45.13. sic Christus emisit vinctos de lacu, in quo non est aqua: Zach. 9.11. Scult. Idea Concion. in Esa. 42.
• * 1.223

  Liberatio Babylonica per Cy∣rum typus Redemptionis per Chri∣stum. Detrib. Elohim, lib. 5. cap. 4.
• * 1.224

  Zorobabel, de tribu Juda, i. e. de stirpe David, descendens, ty∣pus fuit Salvatoris, qui vere de∣structum aedificavit Templum, i. e. Ecclesiam, & reduxit popu∣lum de captivitate; & tam de veteris Templi lapidibus, quam de novis, qui prius fuerant impo∣liti, aedificavit Ecclesiam; idem, & de reliquiis populi Judaici, & de gentium multitudine, Deo Patri extruxit Tabernaculum. Et sicut Zorobabel in Babylone natus est, sic Dominus in confusi∣one hujus seculi. To. 3. in Agg. 1.
• * 1.225

  Quantum ad historiam perti∣net, alter est Zorobabel de tri∣bu regia, & alter Jesus de tribu sacerdotali: Quantum autem ad intelligentiam spiritalem, unus & idem est Dominus noster & Sal∣vator, Rex & magnus Sacerdos: cujus typum, secundum id, quod Rex erat, portabat Zorobabel, secundum id, quod Pontifex erat, portabat cognominis ejus, Jesus, qui est filius Josedech: quod in lingua nostra vertitur in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Deus, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. justus: ju∣ste•••• enim & sanctus Deus Pater, & Deus Filius, & non est in eo iniquitas. Estque vere Jesus magnus Sacerdos, cui omnes Dei Antistites comparati, parvi sunt & nihil, ut, sicut est primogeni∣tus omnis creaturae, sic Princeps sit in universis Sacerdotibus. Ibid.
• * 1.226

  Of the ten first Fathers, p. 69, & 70.
• * 1.227

  Deus percussurus Aegyptios, ut ab ea plaga immunes faceret He∣braeos, praeceperat eis, ut agnum candidum sine macula immolarent, & signum liminibus suis de san∣guine ejus imponerent. Itaque, cum Aegyptiorum primogeniti una nocte interiissent, Hebraei soli signo sanguinis tuti fuerunt: non quia pecudis cruor tantam in se¦vim gerebat, ut hominibus saluti esset, sed imago erat rerum futu∣rarum. Agnus enim candidus sine macula Christus fuit, i. e. inno∣cens, justus, & sanctus, qui ab eisdem Judaeis immolatus, saluti est omnibus, qui signum sangui∣nis, i. e. crucis, qua sanguinem fudit, in sua fronte conscripserint. Sed tum figura tantum valuit in praesenti ad depellendum pericu∣lum, ut appareat, quantum veri∣tas ipsa valitura sit ad plebem Dei protegendam in extrema totius orbis necessitate. Divin. Instit. l. 4 cap. 26.
• * 1.228

  Non dixit simpliciter, Agnus, sed Agnus Dei: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Quia enim & alter agnus erat Judaicus, ut ostenderet, hunc esse Dei, ideo ita dixit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Ille pro illa sola gente offerebatur: hic pro toto terrarum orbe oblatus fuit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Et illius quidem sanguis corporalem pla∣gam prohibuit à Judaeis: hujus autem sanguis purgationem orbi at∣tulit universo: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Et vero hic sanguis Judaici agni, non ex sua potuit natura, quod potuit, sed quia hujus erat figura, hanc vim obtinuit. To. 1. hom. 32.
• * 1.229

  Occiditur ovis, celebratur pas∣cha, & interpositis quinquaginta diebus, datur lex ad timorem scripta digito Dei: occiditur Christus, celebratur verum pas∣cha, & interpositis quinquagin∣ta diebus datur ad charitatem spiritus, qui est digitus Dei. To. 4. epist. 21. de celebr. pasc.
• * 1.230

  Agnus non in die, sed ad ves∣peram immolatur, quia Dominus noster & salvator in consummatio∣ne seculi passus est. To. 4. e∣pist. 33.
• * 1.231

  1. Agnum integrum, imma∣culatum & a reliquo grege sepera∣tum exigebat Deus, ut scirent ad Deum propitiandum requi∣ri excellentius pretium, quam inveniri posset in toto genere huma∣no: & ut denotaret Agnum in∣nocentem, segregatum a pecca∣toribus, Patri obedientem, le∣gem perfecte implentem; & coe∣lesti puritate praeditum, ideoque de Spiritu Sancto in virgine conce∣ptum, ut aliorum noxam expur∣garet.
• * 1.232

  2. Masculum, ut designaret po∣tentem futurum illum agnum, & virili robore praeditum, ad tol∣lenda peccata mundi, & destruen∣dum regnum pecati, & liberan∣dum nos a servitute peccati, Sa∣tanae, &c. Anniculum tamen, i. e. tenerum, imbecillum, & sci∣entem infirmitatem, quoad natu∣ram humanam, quia de fratrum suorum grege sumi, & per omnia milis nobis, excepto peccato, esse debuit. Heb. 4.13.
• * 1.233

  3. Haberi in custodia volebat Deus quatuor diebus, viz. a deci∣mo die mensis primi usque ad deci∣mi quarti extremum, ut innue∣ret, Christum non statim a nati∣vitate sua morti tradendum, sed aliquanto tempore, a Patre praefi∣nito, publicam Evangelii functio∣nem administraturum.
• * 1.234

  4. Inter vesperas mactari ut no∣taret, hunc Agnum tandem ad vesperam dierum, i. e. plenitudine temporum mactandum.
• * 1.235

  5. Illius sanguine postes asper∣gi, ut significaret hujus solius sanguine aspergi, tingi, insigniri, purgari, & sanctificari corda fide∣lium, per fidem nitentem meri∣ejus, aspersione facta fasci∣culo hysopi, (h. e.) virtute purgante spiritus. Ad haec san∣guine Christi liminibus cordium nostrorum asperso, exterminato∣rem averti, protegi nos ab ira Dei, &c.
• * 1.236

  6. Reliquis ceremoniis indica∣vit, hunc scilicet Christum, totum fide comedendum.
• * 1.237

  7. Eundem communiter cum vicinis, i. e. Gentibus, comme∣dendum, hoc est, Gentes accer∣sendas voce Evangelii ad Christi communionem.
• * 1.238

  8. Manducandum esse, non crudum, nec aqua coctum, sed igne judicii divini veluti to∣stum.
• * 1.239

  9 Edendum esse illum, 1. Cum panibus azymis synceritatis & veritatis, 1 Cor. 5.8. 2. Cum amaris lactucis, i. e. cum amari∣tudine & compunctione cordis, seu cum seria poenitentia, &c.
• * 1.240

  10. Docere voluit, vescentes agno, habitu peregrinantium in∣duendos esse, qui accincti lum∣bis cingulo veritatis, Ephes. 6.14. expediti sint ad ingredien∣dam viam mandatorum Dei, qui∣que fidei & justitiae cinctonio co∣erceant & reprimant carnis sen∣sum, libidinem & pravas cupi∣ditates, sint etiam calceati prae∣paratione Evangelii, & parati ad majores progressus in Evangelio faciēdos, praeparati ad ineunda prae∣lia sustinenda pericula, & vitandas occasiones lapsuum et scandalorum, quibus, ceu tribulis, spinis aut ser∣pentibus, piorum pedes nonnunquam sauciantur. Adhaec baculo spi∣rituali promissionum verbi Dei innixi, gressus suos in itinere re∣gant, & labentes erigant, de quo, Psal. 23.4. Virga tua & baculus tuns consolata sunt me.
• * 1.241

  11. Manducandum etiam esse hunc Agnum àm stantibus, & festinantibus, i. e. ab iis, qui non in hujus vitae itinere torpeant, non cunctantur in Aegypto aut Babylone spirituali, sed celeriter regnum Satanae relinquant, & ut sanctos viatores decet, ex hujus vi∣tae ergastulo ad coelestis patriae sol∣lennitatem & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, anhelent.
• * 1.242

  12. In una domo comedendum, i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 spiritualem fidelium in uno corpore, & capite Chri∣sto sanciendam & servandam.
• * 1.243

  13. Os nullum illius agni fran∣gi voluit Deus, ut typice ostende∣ret, quid in filio vellet praestare, Joan. 19.33.

  Instit. Theol. p. 623, 624. 625. 626.
• * 1.244

  Requirebatur agnus sine macula, ubi macula non varietatem coloris significat, sed deformitatem, defe∣ctum, morbum; it a Christus san∣ctus, inculpatus, Heb. 7.26. fuit etiam masculus, ad significandum Christum qui masculus dicitur, Apoc. 12.5. quia fortis ad faci∣enda justitiae opera, nil habens molle, fluxum, instabile, sed ut Rex recturus Gentes in virga ferri. Denique anniculus, non excedens annum unum, quo significatur Christum simplicem, syncerum, innocentem, vel Christum annum placabilem, mansuetis praedicatu∣rum. Symph. prophet. &c. p. 148.
• * 1.245

  Carnes agni Deus comedere ju∣bet, ut significet, totum Christum prout in verbo revelatum, & in sacramentis oblatum, fide appre∣hendendum.
• * 1.246

  2. Carnem assam, non cru∣dam aut elixam populum edere voluit, quia assa est solidioris nu∣trimenti, quo significatur, Chri∣stum doloribus crucis assandum ut Justinus Martyr vult in di∣alogo cum Tryhpone Judaeo, item significatur, ardentissimam fuisse Christi erga nos charitatem.
• * 1.247

  3. Ideo fermentum vetitum, ut significetur, quale futurum esset illud unicum Christi sacrificium, nempe syncerum, purum, inte∣grum: typus enim fuit Christi veri paschatis.
• * 1.248

  4. Lactucas agrestes edere jus∣sit quae amari saporis sunt; ita Christus percipiendus cum vera poenitentia & amaritudine ex sensu peccati.
• * 1.249

  5. Caput cum pedibus & inte∣stinis agni assare & edere jubet, ut significaret, totum Christum singulas ejus partes doloribus mortis pro nobis assatum, & sine mora fide percipiendum.
• * 1.250

  6. Nil reservandum ad ma∣ne fuit, nec, ut cibus profanus: extra tempus sacrificii comeden∣dum, ut significaret, Christum se totum fide percipiendum exhi∣bere.
• * 1.251

  7. Nec incircumcisi, nec im∣mundi aliqua legali immunditia agnum edere potuerunt, quo si∣gnificatur, Christum solum ab iis, quorum corda fide purgata sunt re∣cipi.
• * 1.252

  8. Agnus comedi non potuit, nisi in loco, ubi erat arca & ta∣bernaculum, quo significatur, Christum semper nobis exhiberi verum praecipue in sanctis caeti∣bus.

  9. Renes accingere jussit Deus, quo significare voluit nos debere expeditos esse ad laborandum in virtutum excercitio; item, quia renes sedes sunt voluntatum, sig∣nificat, debere nos voluntates do∣mare.

  10. Pedes calceare jussit, cal∣ceis ad iter propriis, quo significa∣tur, iter per desertum hujus mun∣di longum esse & difficile, nos ve∣ro firmatos pedes debere habere. Gregorius vero ait, pedes esse ope∣ra, et sicut calceamenta sunt ex pel∣le mortuorum animalium, ita anti∣qui Patres sunt mortui, ex quorum pelle nostri pedes muniuntur, ut eos sequentes, ad vitam aeternam ea∣mus: dum enim eorum opera con∣spicimus, nostros pedes munimus, & vestigia à peccato defendimus.
• * 1.253

  11. Baculum tenere in manibus jussit, quo significatur, pios debere disciplinam sanctam, quasi vir∣gam ad carnem castigandam, & ad omnia vitae negotia dirigenda, in manu semper habere. Item ba∣culo, spiritualis pastoralis cura Christi significatur.
• * 1.254

  12. Festinanter comedere jussit quia Christus est subitus noster ad Deum transitus.
• * 1.255

  13. Agni ossa non fracta fuerunt quo significatur id, quod de Christo narratur, Joan. 19.36.
• * 1.256

  14. Denique per septem dies fe∣stum fuit, ut significaretur, u∣niversum tempus vitae, seu sep∣tem gradus aetatis ita Deo con∣secratos, ut à fermento peccati semper abstinendum esset. Id. Ib. p. 150. 151.
• * 1.257

  Of the cerem. Law. Exerc it. 19.
• * 1.258

  Joh. 12.1.
• * 1.259

  In Exod. 12. part. 1. p. 281
• * 1.260

  1. Agnus ex grege sumi de∣buit, quo Christus fuit adumbra∣tus, in eo, quod inter animalia nullum prae se fert magis innocen∣tiam, nullum sit mansuetius, nul∣lum utilius. Christus fuit inno∣centissimus, mansuetus & humilis corde, & humano generi multis modis utilis. Sicut autem agnus fuit assumptus de grege: sic agnus Dei, verus homo, ex hominibus sumptus est.
• * 1.261

  2. Separatus fuit ab aliis, & in custodia servatus ad mactatic∣nem: sine macula, masculus & anniculus: haec omnia referebant Christi perfectionem, & exempti∣onem ab omni peccato: fuit sepa∣ratus à peccatoribus, fuit agnus immaculatus, innocens & impollu∣tus. Masculus fuit, in quo nil molle & effoeminatum, ita ut simul agnus fuerit & leo: unius anni; quod etiam ad perfectionem refer∣tur: agni enim unius anni spatio in perfectam aetatem adolescunt.
• * 1.262

  3. Mactandus fuit & assandus: in quo typus fuit Christi, qui pas∣sus fuit & mortuus, 1 Cor. 5. Assus agnus significabat Christum virum dolorum, & ignibus afflicti∣onum tostum, qui, amore nostri captus, acerbissimum supplicium tulit, in quo nil habuit aquae, id est, nihil mitigationis, nihil so∣latii.
• * 1.263

  4. Debet manducari circa ve∣speram agnus, etiam inter duas vesperas mactatus: sic Christus in consummatione seculorum, ad abolendum peccatum per immola∣tionem sui, patefactus est, Heb. 9.26. Per vesperam enim dies novissimos intelligi recte Hierony∣mus notat, in Marc. 14. Vespera (inquit) dies, finem mundi indi∣cat.
• * 1.264

  5. Decimo quarto die lunae, quo, suo ad Solem suum accessu lumen Lunae decrescere incipit, cujus nu∣meri similitudo innuit, intelligen∣tiae nostrae naturalis lumen propiore ad Christum accessu, imminui oportere, si nova luce agni velimus illustrari.
• * 1.265

  6. Postes sanguine ejus fuerunt aspergendi, nempe in testimonium indulgentiae & Remissionis, quae est in effusione sanguinis, purifi∣cantis conscientias nostras, Heb. 9.14. & in signum certae salutis per sanguinem Christi conferendae. Sanguis hic super utrumque postem hodie ponitur, quando non solum corporis ore sacramentum, sed ore cordis sanguis hauritur. Distinxit sanguis agni inter Israelitas & Aegyptios. Baptismus, quo ab∣luimur Christi sanguine, distin∣guit filios Dei à profanis, & qui sunt extra Rem. pub. Israelis: sed apud Deum haec distinctio fit, non tam externo signo, quam ipsa re¦significata.
• * 1.266

  7. Transiliit interfector aedes signatas; sic tinctos sanguine Christi nulla attingat condemna∣tio, nec mors in eos habebit po∣testatem.
• * 1.267

  8. Manducandus fuit agnus in singulis Familiis ab omnibus domesticis circumcisis: sic per fi∣dem applicandus Christus unicui∣que, qui vult particeps esse vitae aeternae.
• * 1.268

  9. Crudus non debuit edi, non elixatus aqua, ut doceremur, Christum esse cibum, qui alio non indiget condimento extra seipsum; nil esse cum eo admiscendum. Qui per humanam sapientiam sacra∣menta Divinitatis & Humanita∣tis evacuant, qui olim Legem cum Christo voluerunt conjungere, qui nunc traditiones humanas, qui me∣rita sua & satisfactiones, illi co∣quunt agnum cum aqua.
• * 1.269

  10. Totum assare oportebat, & comedere, ut integra in Christum fides assereretur, Christus non di∣videretur, omnes articuli fidei conjungerentur.
• * 1.270

  11. Manducari debuit Agnus fine fermento, Christus sine hypo∣crisi & malitia.
• * 1.271

  12. Cum herbis amaris, Chri∣stus cum tolerantia crucis, & no∣stri ipsius abnegatione. Indicatum etiam fuit, neminem dulcedinis Re∣missionis peccatorum per Christum fore participem, nisi eorum ama∣ritudinem antea corde compuncto senserit.
• * 1.272

  13. Festinanter & peregrinan∣tium habitu, ut sciamus eos, qui accedunt ad Christum, paratos esse debere ad incedendum in viae salu∣tis, cum studio in dies proficiendi, desiderio & expectatione vitae coe∣lestis.
• * 1.273

  14. Praecinctis lumbis: sic, qui Christum manducant, debent stare lumbis circumcinctis veritate, & induti thorace justitiae: Eph. 6.14. Ʋnde Christus, Luc. 12.35. Sint lumbi vestri praecincti. Pe∣dibus calceati: quibus significa∣tur, carnis affectus spiritualiter esse regendos, ne mundi hujus sale∣bris offendantur: Ephes. 6.15. Cum spirituali baculo, quo gres∣sus suos in itinere regant, & se∣ipsos in via sustineant: hic autem baculus est vera fides.
• * 1.274

  1 Pet. 1.19
• * 1.275

  Col. 2.16, 17
• * 1.276

  Eph. 6.15
• * 1.277

  Matth. 11.12
• * 1.278

  Acts 2.37
• * 1.279

  Joh. 19.35, 36
• * 1.280

  In Exod. 16.
• * 1.281

  1. Dicitur, quasi Mah hu, quod ignorarent quid esset: Christus autem in sua venit, & sui eum non agnoverunt.
• * 1.282

  2. Vel dicitur Donum, & praeparatum: sic Deus dilexit mundum, ut daret nobis filium unigenitum. Ante secula prae∣destinatus est, ut carnem assu∣meret.
• * 1.283

  3. Manna de coelo descendit: Quid notius, quam Messiam de coelo venisse? quod non tan∣tum de divina, sed etiam hu∣mana Natura, adeoque integro Messia dicitur. Substantia car∣nis Christi eadem est cum nostra, & ex Virgine matre sumpta, sed tamen coelestis dicitur, non substantiae natura, sed concepti∣onis ex S. Spiritus ratione.
• * 1.284

  4. Manna aequaliter omni∣bus distribuitur: Christo in∣tegro fruuntur fideles, sive sint mares, foeminae, Servi, Domini, Graeci, Barbari.
• * 1.285

  5. Omnes Israelitae in de∣serte victitarunt Manna: ita non hahemus alium cibum vitae coelestis, sed hoc solo vivimus in hoc mundo.
• * 1.286

  6. Candidum est Manna: Christus est agnus sine macula; dolus non est inventus in ore ejus.
• * 1.287

  7. Suavis est mellis sapore; Christus pronunciat jugum ejus suave.
• * 1.288

  8. Contunditur in mortario, & mola frangitur: sic Chri∣stus, primum in cruce passus, nos alit,
• * 1.289

  Symphon. Prophet. &c. p. 159.

  1. Manna sine labore & in∣dustria Israelitis dabatur: ita Christus gratis sine dignitate aut meritis nostris nobis da∣tus.
• * 1.290

  2. Manna de coelo pluebat, idque non sine miraculo: ita Christus ex miraculosa conce∣ptione S. Spiritus incarnatus, natus, &c.
• * 1.291

  3. Manna ab initio fuit ig∣notum; ita in terris Christus: si enim illum cognovissent, Do∣minum gloriae non crucifixissent: 1 Cor. 2.8.
• * 1.292

  4. Manna aequaliter distri∣buebatur, nec ex illo unus plus alio habuit, licet unus altero plus collegisset, ita Christus, sinc praerogativa, sine exceptione, sin∣gulis fidelibus ad salutem da∣tur: in eo enim nec masculus, nec foemina, Judaeus, nec Grae∣cus, Gal. 3.28.
• * 1.293

  5. Manna bene alebat, & copi∣ose dabatur: ita Christus suffi∣cit ad omnes copiose alendos.
• * 1.294

  6. Manna habuit suaves & admirandos sapores: ita Christus jugum suum suave, & onus leve ait esse, Matth. 11.30. & Da∣vid, Gustate, ait, & videte, quam suavis est Dominus, Psal. 34.8.
• * 1.295

  7. Manna candidum fuit, i. e. purum: Sec Christus describitur, Apoc. 1. quia sine peccato & in∣nocens, 1 Pet. 2.22.
• * 1.296

  8. Manna mola contunde∣batur: ita Christus, ut animae nostrae cibus esset, doloribus mortis in cruce contundebatur.
• * 1.297

  9. Manna dabatur in deserti itinere tantum, itae Christus no∣bis in deserto hujus mundi tan∣tum in verbo & sacramen∣tis,
• * 1.298

  10. Manna non fuit datum in Aegypto, sic nec Christus in∣fidelibus manentibus in Aegypto peccati.
• * 1.299

  11. Manna desiit esse, cum populus ad terram promissionis pervenisset; ita Christus à glori∣ficatis fide non percipitur, quia Deum, sicut est, vident facie ad faciem.
• * 1.300

  12. Manna cadebat quovis an∣ni tempore, & quovis in loco, ubi populus fuit, fluebat, ita Chri∣stus continuo & ubique nobis offer∣tur.
• * 1.301

  13. Manna noctu cadebat die ante Sabbatum, ut eo die pro Sabbato Collegi posset in Sabbato enim non inveniebatur, ita Chri∣stus plenius jam, ante diem ulti∣mum suum, initium Sabbathi nostri aeterni, revelatus, & in ae∣terna requie fide cessavit.
• * 1.302

  14. Manna conservatum in erastinum, vermes ebulliebat, quo significatur, Sacramentum Novi Testamenti, extra usum, non esse Sacramentum, nec asser∣vandum, ut in Papatu fit.
• * 1.303

  Quemadmodum Deus parabat Israelitis alimentum ad corpo∣ra eorum alenda, sic paravit nobis alimentum spirituale, Chri∣stum, ad alendas animas nostras. Hanc analogiam inter signum & rem significatam docuit ipse Christus, cum dixit, se esse pa∣nem, qui descendit de coelo, & dat vitam mundo: sicut descen∣debat è coelo Manna, & hanc vitam conservabat Israelitis man∣ducantibus. Hoc est praecipuum. Alia sunt, quae quisque pro suo ingenio excogitat, non quidem pla∣ne contemnenda, ut, quod candi∣dum est Manna, sic Christus est agnus sine macula; suave erat mellis sapore, sic Christi jugum suave: contundebatur Manna in mortario, sic Christus contusus est in cruce: Aequaliter distribue∣batur omnibus Manna, sic Chri∣stus totus singulis datur. Non dabatur Manna, nisi liberatis ex Aegypto, nec se dat Christus, nisi cis, quos liberavit ex captivitate Satanae: Haec non sunt contem∣nenda.
• * 1.304

  Manna, servatum in sequen∣tem diem, vermibus s••atebat, sic etiam à vermibus soepe, á mu∣ribus etiam, roditur Eucharistia nostra, in multos dies servata. Item servatum in diem sequen∣tem corrumpebatur, nec ampli∣us erat panis usuarius: sic panis Eucharisticus, extra usum tem∣poris illius, quo distribuitur ad manducandum, amittit vim Sacramenti. Et sicut non asser∣vari debuit Manna, sic neque sacramentum. Ibid.
• * 1.305

  In Heb. 9. p. 316.
• * 1.306

  1 Sam. 1.5.
• * 1.307

  Exod. 16.12.
• * 1.308

  Joh. 6.55.
• * 1.309

  Exod. 16.4. Joh. 6.33.51.
• * 1.310

  Exod. 16. Isa. 53.2. Phil. 2.7. 2 Cor. 8.9.
• * 1.311

  Col. 1.19.
• * 1.312

  Exod. 16.
• * 1.313

  Joh. 6.34.
• * 1.314

  Exod. 16.18.
• * 1.315

  Joh. 1.14. Joh. 1.16.
• * 1.316

  Mar 16.15.
• * 1.317

  Gal 3.28.
• * 1.318

  Exod. 16.4.
• * 1.319

  Heb. 13.13.
• * 1.320

  Exod. 16.21.
• * 1.321

  Isa 55.6.
• * 1.322

  2 Cor. 6.2.
• * 1.323

  Cant 5.6. Mattth. 25.10, 11.
• * 1.324

  Num. 11.8.
• * 1.325

  Joh. 12.24.
• * 1.326

  Exod. 16.20. 2 Cor. 2.16.
• * 1.327

  Exod. 16.25.
• * 1.328

  Exod. 29.44, 45. Col. 2.9.
• * 1.329

  Exod. 40.34. Joh 1.14.
• * 1.330

  Heb. 5.7. & 10.5.
• * 1.331

  Lev. 1.3. Heb. 13.15.
• * 1.332

  Matth. 23.17.
• * 1.333

  Exod. 26.33. Heb 9.12.
• * 1.334

  Com. on Heb, 9.
• * 1.335

  Heb. 7.25.
• * 1.336

  Joh. 6.35.
• * 1.337

  Eph. 1.6.
• * 1.338

  Gen. 8.21. Lev. 24.8.
• * 1.339

  Heb. 10.12. Lev. 24.9.
• * 1.340

  Matth. 12.5. 1 Pet. 2.5, 9.
• * 1.341

  John 6.51
• * 1.342

  Levit. 24.9
• * 1.343

  Eph. 3.17
• * 1.344

  Exod. 25.29
• * 1.345

  In Heb. 9. p. 309.
• * 1.346

  Hebr. 10.20
• * 1.347

  Phil. 2.7
• * 1.348

  Heb. 10.19, 20
• * 1.349

  Revel. 19.8
• * 1.350

  Revel. 1.5.
• * 1.351

  Psalm 45.2, 7 John 3.34
• * 1.352

  John 1.51
• * 1.353

  Hebr. 1.14
• * 1.354

  Psal. 91.11, 12 Psalm 34.7 Luke 16
• * 1.355

  On Exod. 26
• * 1.356

  Heb. 9.8
• * 1.357

  Heb. 9.24 and 10.19
• * 1.358

  Heb. 9.19, 20
• * 1.359

  On Exod. 27
• * 1.360

  Ezek. 43.16
• * 1.361

  Hab. 3.4
• * 1.362

  In Heb. 9. p. 311.
• * 1.363

  Rom. 8.34.
• * 1.364

  Lev. 16.13.
• * 1.365

  Lev. 16.19.
• * 1.366

  In Heb. 9. p. 313.
• * 1.367

  Col. 2.3 John 1.14 Col. 1.19
• * 1.368

  Col. 1.13 Isai. 42.1 Heb. 10.12
• * 1.369

  Exod. 25.10, 11
• * 1.370

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.371

  Exod. 25.11
• * 1.372

  2 Sam. 6.2
• * 1.373

  Num. 10.33
• * 1.374

  Exod. 25.22
• * 1.375

  1 Sam. 14.18
• * 1.376

  Iudg. 20.26
• * 1.377

  John 14.8, 9
• * 1.378

  Iohn 1.18
• * 1.379

  Heb. 13.15
• * 1.380

  2 Sam, 6.2
• * 1.381

  1 Sam. 4.13
• * 1.382

  2 Sam. 6.12
• * 1.383

  Phil. 3 7
• * 1.384

  Eph. 1.3 Eph. 2.12
• * 1.385

  Heb. 10.20
• * 1.386

  2 Sam. 5.4, 6
• * 1.387

  Mark 3.11 Heb. 12.29
• * 1.388

  Hebr. 1.3▪
• * 1.389

  In Heb. 9. p. 319.
• * 1.390

  Num. 17.2
• * 1.391

  Num. 17.5
• * 1.392

  Num 17.10
• * 1.393

  Heb. 8.1.
• * 1.394

  In Heb. 9. p. 322.
• * 1.395

  Exod. 25.17
• * 1.396

  Ex. 25.21
• * 1.397

  1 Joh. 2.2
• * 1.398

  Rom. 8.1
• * 1.399

  Exod. 25.22
• * 1.400

  Joh. 14.9, 10
• * 1.401

  Joh. 1.18
• * 1.402

  On Exod. 25.17. &c.
• * 1.403

  Rom. 3.25
• * 1.404

  1 Joh. 2.2
• * 1.405

  2 King. 6.17 Psal. 68.18 Heb. 1.6, 14
• * 1.406

  1 Pet. 1.12
• * 1.407

  Ezek. 28.14 Rev. 4.6, 8 Ezek. 1.5, 6, 10.
• * 1.408

  Rev. 5.8, 9, 10 Rev. 5.11. Psal. 45.5 Act. 9.15
• * 1.409

  To. 4. Quaest. sup. Numer. q. 33.
• * 1.410

  Juvenca rufa carnem Christi significat: Sexus foemineus est propter infirmitatem carnis. Rufa est, propter ipsam cru∣entam passionem. Et juven∣ca haec sine vitio, quia caro Christi erat in similitudine car∣nis peccati, at non erat pecca∣ti caro: nec habet in se viti∣um haec juvenca, quia in se non habuit vitium caro Christi, in aliis autem habet, qui sunt ejus membra. Et non est sup∣positum ei jugum: non enim subjugata iniquitati, cui sub∣jugatos in veniens liberabat. Et dabis cam ad Eleazarem, non ad Aaronem, ostendens, non ad tempus, quod tunc erat, sed ad posteros passionem Do∣mini perventuram. Et ejici∣ent eam extra castra: sic eje∣ctus est Christus passurus extra civitatem. Et accident eum in conspectu ejus: occisa est caro Christi in sconpectu corum, qui jam futuri erant in novo Test. sacerdotes Domini. Et asper∣get sanguinem ejus, testifi∣cans, Christum secundum scripturas, sanguinem fudis∣se in remissionem peccatorum. Et cremabunt eam: haec concre∣matio pertinet ad signum re∣surrectionis. Natura quippe ignis est, ut in superna feratur. Idque in conspectu ejus, scil. sa∣cerdotis, quia illis apparuit resurrectio Christi, qui futu∣ri erant regale sacerdotium. Et pellis ejus & caro & sanguis cum stercore ejus comburetur, significans, quod non solum sub∣stantia corporis Christi, sed & contumelia & abjectio populi, stercoris nomine significata, con∣verteretur in gloriam, quam combustionis flamma significat. Et accipiet sacerdos, &c. Vers. 6. signum cedrinum spes est, quae debet in supernis firmiter habitare: hyssopus fides est, quae cum sit humilis herba, radici∣bus haeret in petra: coccinum charitas est quod fervorem spi∣ritus igneo colore testatur. Haec tria mittere debemus in resurre∣ctionem Christi, tantum in medium combustionis illius, ut cum illo abscondita sit vita no∣stra. Et lavabit, &c. Vers. 7. lavatio vestimentorum & cor∣poris, quid est aliud, quam mun∣datio interiorum & exteriorum? Et qui comburet, &c. Vers. 8. In eo qui comburit eos figuratos arbitror, qui Christi carnem sepelierunt, resurrectioni eum tanquam conflagrationi man∣dantes. Et congregavit, &c. Vers. 9. Quid juvencae cinis re∣liquiae scil illius combustionis, nisi fama, quae consecuta est passionem & resurrectionem Christi? cinis inerat, quia, velut mortuus, condemnabatur ab infidelibus, & tamen mun∣dabat, quia & resurrexisse creditur à fidelibus: Et quia haec fama maxime claruit apud eos, qui in caeteris Gentibus e∣rant, & non erant de consortio Judaeorum, ideo dicitur, homo mundus congregabit, mundus, scil. ab interfectione Christi, quae Judaeos reos fecerat. Et reponet, &c. i. e. honorabili∣ter tractabit, extra castra; quia extra celebrationem Ju∣daicae consuetudinis honor Evan∣gelicus claruit. Et erit Syna∣goge, &c Plenius declarat quomodo ex cinere isto fiebat aqua aspersionis, qua munda∣bantur à contactu mortuorum, quod utique significat, ab ini∣quitate hujus moribundae vitae. Et qui congregat, &c. Vers. 10. Quomodo erit ex hoc im∣mundus, qui mundus accesse∣rat? nisi, quia & qui sibi mun∣di videntur, in fide Christiana se agnoscant, quia omnes pecca∣verunt, &c. justificati gratis per sanguinem Christi, Rom. 3.23, 24. Hunc tamen vesti∣menta lavare dixit, non etiam corpus, credo, quod illius cine∣ris congregatione & repositione in loco mundo vult intelligi jam intrinsecus mundatum, sicut Cornelius, audiens & credens, quod praedicaverat Petrus, ita mundatus est ut ante visi∣bilem baptismum, cum suis, qui aderant, acciperet Spiritum Sanctum: at nec contemni de∣bet visibile Sacramentum, ut extrinsecus ablutus lavaret ve∣stimenta sua. Et erit filiis Israel, & Proselytis, &c. Ver. 10. Quid aliud significatur nisi baptismum Christi quem significabat aqua aspersionis, Judaeis & Gentibus profutu∣rum? Quem autem non fa∣ciat intentum, quod post ab∣lutionem, dicitur, & immun∣dus erit usque ad vesperam? ubi nescio utrum aliquid aliud intelligi possit, nisi quod omnis homo, post remissionem plenissi∣mam peccatorum, manendo in hac vita, contrahit aliquid unde sit immundus, usque ad ejusdem vitae finem, ubi ei dies iste quodammodo clauditur, quod significat vespera. Quod autem dicit, hyssopum aqua aspersionis aspergi, qua herba fides significatur, quid aliud occurrit, nisi quod scriptum est, fide mundans corda? non enim prodest baptismus, si desit fi∣des. A viro autem mundo hoc fieri dixit, ubi significan∣tur ministri portantes personam Domini sui, qui vere mundus est, Vers. 18.
• * 1.411

  In Num. 19.
• * 1.412

  Isa. 63.1, 2.
• * 1.413

  Luk. 1.35. 1 Pet. 2.22.
• * 1.414

  Heb. 9.9, 13, 14.
• * 1.415

  Heb. 13.11, 12
• * 1.416

  Lev. 14.14.
• * 1.417

  Heb. 9.22. 23, 24. & 10.19, 20, 22
• * 1.418

  Heb. 9.24
• * 1.419

  Heb. 10.19, 20
• * 1.420

  Heb. 10.14
• * 1.421

  Numb. 19
• * 1.422

  Heb. 1.3. and 10.22
• * 1.423

  Isai. 1.18 1 John 1.7
• * 1.424

  Heb. 13.11, 12
• * 1.425

  2 Sam. 13.19 Job 30.19 Ezek. 28.18
• * 1.426

  Heb. 13.13
• * 1.427

  John 3.14, 15
• * 1.428

  John 3.15
• * 1.429

  John 3.36
• * 1.430

  Serpens aeneus, vitae expers, qui, affixus ad summitatem ligni, sanabat vulneratos (ille utique vitae expers Serpentes vivos superabat) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, typus erat corpo∣ris Domini: corpus enim, quod accepit à Maria, exaltavit in cruce, lignoque affixit, & ita corpus mortuum vicit Serpen∣tem, qui vivebat & reptabat in corde. Hom. 11.
• * 1.431

  Cur non ex auro aut argento Serpens ille, sed ex aere factus est? R. 1. Propter Divinita∣tem; quia vasa aenea diutius durare solent. 2. Propter vocis claritatem, quia inter omnia me∣talla, vasa aenea majorem tinni∣tum reddere & longius sonare solent. Doctrina non in una tan∣tum Judaeorum gente innotescere, sed in universum mundum claro salutiferae praedicationis sono po∣terat pervenire. Tom. 10. de Temp. Ser. 101.
• * 1.432

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Dic mihi, O fidelissime Dei minister; Quod vetas, cur facis? qui sancis, Non facies nec sculptile, nec fusile, fundis & sculpis Serpen∣tem? R. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Illas quidem Leges tuli, ut omnem impietatis materiam radicitus extirparem, populum∣que istum ab omni simulachro∣rum cultu quam longissime sub∣moverem. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Nunc autem Serpentem etiam fundo, ut imaginem dispensa∣tionis crucis praefigurem, & viam, per quam Apostoli olim decurrant, complanem, & sic ipse Dominus illam figuram de se interpretatur, Joh. 3.14, 15. To. 6. Ser. de aeneo Ser∣pente.
• * 1.433

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sicut illa figura imaginem quidem & speciem Serpentis praesenta∣bat: sic & Servator in simili∣tudine carnis peccati apparuit, cum tamen extra omne peccatum esset. Ibid.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Si∣cut illic figura aliorum Serpen∣tium, ille, qui nec momordit, nec percussit, in crucem sublatus est: sic delicta & scelera aliorum hominum innocens Jesus suo cru∣cis supplicio erat expiaturus. Ibid.
• * 1.434

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Sublatus est in crucem Serpens aeneus, ut abolerentur morsus Draco∣num: & crucifixus est Christus, ut Daemonum operationes abole∣rentur. Ibid.
• * 1.435

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Vides, ut figura veritati consentiat. Illic mortem fugerunt Judaei, sed temporalem; hic sempiternam fideles. Illic ictus Serpentum Serpens suspensus sanavit; hic incorporei Serpentis plagas Jesus cruci affixus curavit. Illic cor∣poreis oculis suspicientes corporis salutem; hic incorporeis omni∣um peccatorum Remissionem con∣secuti sunt. Illic aes suspensum erat in Serpentis effigiem; hic dominicum corpus à Spiritu for∣matum. Illic Serpens mordebat, & Serpens sanabat; hic mors perdidit, & mors salvum fecit. Illic Serpens, qui interimebat, veneno saeviebat; qui liberabat, nullo: ita & hic, mors, quae per∣debat, peccatum habebat, sicut Serpens venenum: Domini au∣tem mors ab omni immunis erat peccato, ut aeneus Serpens à ve∣neno. 1 Pet. 2.22. In Joan. Hom. 26.
• * 1.436

  In Num. 21.8, 9
• * 1.437

  Isai. 17.7
• * 1.438

  Mat. 27.3, 4, 5
• * 1.439

  John 8.24 Galat. 5.4
• * 1.440

  1 Cor. 1.23, 24
• * 1.441

  In Verse 9
• * 1.442

  Job 6.12
• * 1.443

  John 3.14
• * 1.444

  Gal. 3.24.
• * 1.445

  John 5.46
• * 1.446

  Verse 7
• * 1.447

  2 Kings 18.4
• * 1.448

  James 3.2 1 John 1.7, 8, 9, 10
• * 1.449

  2 Cor. 12.7, 8, 9.
• * 1.450

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Sicut in templo illo, quaedam ab omnibus, quaedā autē à solo Pon∣tifice summo conspici poterant, sic & in oeconomia Christi, di∣vina quidem ejus natura, & vis ejus & efficacia, minime illa quidem cernitur, sed tamen a∣gendo se palam exerit. To. 6. serm. de Christo pastore & ove.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sicut velum illud templi loco quidem medium, intercedebat, aspe∣ctumque eorum, qui extra exi∣stebant, intersepiebant, ne rem divinam, quae ibi fiebat, con∣spicere possent: ita corpus Do∣mini velum erat divinae ejus na∣turae, quod prohibebat, ne quis mortalibus oculis faciem illam immortalis constanter intueri posset. Ibid.
• * 1.451

  Pietatis regula semper eadem.
• * 1.452

  Eph. 4.5.
• * 1.453

  Act. 15.11
• * 1.454

  Matth. 1.22, & 2.15, 17, 22. & 4.14. Joh. 19.36, 37
• * 1.455

  Eadem fides illorum & no∣stra: quia hoc illi crediderunt futurum, quod nos credimus fa∣ctum. Epist. 157. ad optat.
• * 1.456

  Antiqui justi non nisi per e∣andem fidem liberabantur, per quam liberamur & nos, fide sci∣licet incarnationis Christi, quae illis praenunciabatur, sicut no∣bis facta annunciatur. Epist. 89. ad Hilar.
• * 1.457

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Nemo eorum, qui ante Chri∣sti adventū numeros omnes vir∣tutis impleverunt, id citra fidem Christi consecutus est. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. verbum enim suo postea tempore libere promulgatum est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. puris autem animis etiam ante innotuit. To. 1. orat. 22. In laudem Macchab.

  Ʋnam eandemque fidem Christianam & populus Ju∣daicus in eadem fide praecedens, & Gentilis subsequens confiten∣tur. Ser. 4. in ramis palma∣rum.

  Eadem est fides, & idem Testamentum sive foedus quan∣tum ad interiorem hominem at∣tinet: perinde enim prisci illi uitebantur misericordia Dei per promissum Christum, atque nos per exhibitum. Declar. de peccat. orig. ad Urban. Rheg. inter Epist. Oecolamp. & Zuingl. fol. 61. B.
• * 1.458

  Joh. 5.39
• * 1.459

  Act. 3.24.
• * 1.460

  Act. 10.43
• * 1.461

  Joh. 5.46.
• * 1.462

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Omnibus vestris sive sapienti∣entibus, sive Poetis, sive Phi∣losophis, sive historicis & legis∣latoribus antiquior fuit primus religionis nostrae Doctor, Mo∣ses. Cohort. ad Graecos.
• * 1.463

  Gen. 3.15
• * 1.464

  1 Cor. 2.7
• * 1.465

  Res ipsa, quae nunc dicitur Christiana religio, erat & apuà antiquos, nec defuit ab initio humani generis, quous∣que Christus veniret in carne: unde vera religio, quae jam erat coepit appellari Christiana. Re∣tract. l. 1.
• * 1.466

  Fides nostra ante circumcisio∣nem fuit in Abraham, & in reliquis justis, qui placuere Deo. Adversus haereses. l. 4. c. 42.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Non ex quo tempore in carne ap∣paruit Christus, Evangelium incepit, sed multo ante in pro∣pheticis literis radices egit, tandemque Apostolorum prae∣dicatione effloruit. Tom. 6. serm. de uno legislat.
• * 1.467

  Non dixit, Justitia data est, sed manifestata, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. novitatis crimen amovens: quod enim manifestatum est ut vetus & occultum manifestatur. Et ob hoc ipsum aettexuit, dum comprobatur testimonio legis & prophetarum, q. d. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Ne quia nunc data est, tumultue∣nis, ne turberis, quasi res fit nova & peregrina: eam enim tum lex, tum Prophetae jam inde ab initio praedixerunt. In Rom. hom. 7. sc. in rom. 3.21.
• * 1.468

  Regula pietatis varie admini∣strata.
• * 1.469

  Gen. 3.15 Gen. 9.26 In loc.
• * 1.470

  Rom 9.5.
• * 1.471

  Gen. 12.3.
• * 1.472

  Gen. 22.18
• * 1.473

  Gen. 26.4
• * 1.474

  Gen. 28.14
• * 1.475

  Gen. 49.10
• * 1.476

  Psal 76.1
• * 1.477

  Exod. 19.5
• * 1.478

  Psal 147.19.20.
• * 1.479

  Deut. 4.6
• * 1.480

  Matth. 10.5, 6.
• * 1.481

  Matth. 15.22
• * 1.482

  Vers. 24.
• * 1.483

  Vers. 26.
• * 1.484

  Rom. 16.25
• * 1.485

  Col. 1.26
• * 1.486

  Matth. 28.19 Mark 16.15
• * 1.487

  Acts 10
• * 1.488

  Rom. 15.19 Col. 1.5, 6
• * 1.489

  Rom. 3.29, 30
• * 1.490

  Eph. 2.14, 15
• * 1.491

  Rom. 10.12
• * 1.492

  2 Cor. 3.18
• * 1.493

  John 19.30
• * 1.494

  2 Cor. 1.
• * 1.495

  Exod. 19.9
• * 1.496

  Gen. 4. & 6.
• * 1.497

  Josh. 24.2 Gen. 20
• * 1.498

  Ezek. 20.7, 8
• * 1.499

  Isai. 8.20
• * 1.500

  Psalm 96.8
• * 1.501

  Eph. 4.14
• * 1.502

  1 John 4.1
• * 1.503

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Ab initio per seipsum loquebatur hominibus Deus, secundum quod audire eis erat possibile: Sic cum Adam, locutus refertur, sic cum Noe, sic cum Abraham, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Ʋbi autem genus nostrum proclivius in ma∣litiam declinavit, & à Parente & Conditore suo, quasi longa quadam peregrinatione discessit, confabulatione cessante, literis & epistolis ad eos, tanquam longe à se positos, utitur, quibus eos veteris cujusdam amicitiae & familiaritatis admoneat. Tom. 2. in Genes. Ser. 1.
• * 1.504

  Exo. 10.22, 23
• * 1.505

  Psa. 147.19, 20
• * 1.506

  Rom. 3.1, 2
• * 1.507

  Eph. 2.12
• * 1.508

  Eph. 5.8
• * 1.509

  Tit. 2.11
• * 1.510

  Rom. 10.12
• * 1.511

  Gal. 3.28.
• * 1.512

  Rom. 11.25
• * 1.513

  Acts 26.18
• * 1.514

  Eph. 5.8
• * 1.515

  1 Thes. 5.5
• * 1.516

  Judg. 6.38
• * 1.517

  Verse 40
• * 1.518

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Vetus canticum unius populi finibus circumscriptum erat; sed novum per omnem terram incedit, & ab universo decan∣tatur orbe. To. 3. Hom. in Psal. 96.
• * 1.519

  Eph. 2.13, 1••
• * 1.520

  Matth. 4.16
• * 1.521

  Psalm 117.1
• * 1.522

  Gen. 26.20, 21
• * 1.523

  Verse 22
• * 1.524

  2 Cor. 3.18.
• * 1.525

  Verse 14
• * 1.526

  Matth. 27.51
• * 1.527

  Ro. 16.25, 26
• * 1.528

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Aenigmatibus similes sunt prophetici libri, multisque diffi∣cultatibus obseptum est vetus Testamentum, nec faciles intel∣lectu sunt libri: facilius au∣tem & dilucidius est Novum. To. 3. de Prophetiar. obscurit. Homil. 1.

  Gratia novi Testamenti in lege velabatur, in Evangelio re∣velatur. Tom. 8. in Psal. 144.

  In Vetere Testamento novum latet, in nove vetus patet. To. 4. quaest. in Exod. q. 73.

  Testamenta eadem sunt in ve∣tere & in novo: ibi obumbra∣ta, hic revelata: ibi praefi∣gurata, hic manifestata, non solum enim sacramenta diversa sunt, sed & promissa ibi vi∣dentur temporalia proponi, qui∣bus spirituale praemium occul∣te significatur, hic autem ma∣nifestissime proponuntur spiritu∣alia & aeterna. Tom. 4. super Numeros. q. 33.

  Quae in Veteri Testamento minus perspicua sunt, jam nunc illustrata solvuntur, &, quae umbris adhuc futurarum re∣rum opacabantur, jam factarum luce manifestantur. To. 6. Cont. faust. l. 13. c. 10.
• * 1.529

  Gen. 3.15.
• * 1.530

  Gal. 4.4 Psal. 132.11. Isa. 11.1
• * 1.531

  Act. 13.23
• * 1.532

  Isa. 7.14
• * 1.533

  Matth. 1.
• * 1.534

  Matth. 2.1.
• * 1.535

  Quod lex & Prophetae futu∣rum esse praenunciaverunt, hoc redditum & completum in Evangelio demonstratur. Tom. 4. de consensu Evangelist. l. 1.

  Quod Prophetae praeviderunt & praedixerunt, hoc Apostoli viderunt & praedicaverunt. Tom. 6 Orat. de 5. haeres. c. 5.

  Quod Testamentum vetus de incarnatione Christi coepit Pro∣phetando promittere, hoc novum perfecte repletum narrat. Tom. 2. in Ezek. hom. 6.
• * 1.536

  Heb. 11.39, 40
• * 1.537

  Matth. 11.11.
• * 1.538

  Joh. 1.29
• * 1.539

  Rom. 8.34.
• * 1.540

  Rom. 16.25.26.
• * 1.541

  Joh. 8.56
• * 1.542

  Heb. 11.8
• * 1.543

  Vers. 17, 18
• * 1.544

  Exod. 35.59
• * 1.545

  Vers. 21.
• * 1.546

  Exod. 36.56.
• * 1.547

  Gen. 24.11
• * 1.548

  Luk. 1.9, 10
• * 1.549

  Vers. 11.12
• * 1.550

  Vers. 21.
• * 1.551

  Christus verus Messias a Pro∣phetis praedi∣ctas.
• * 1.552

  Joh. 1.41
• * 1.553

  Joh. 1.45
• * 1.554

  Joh. 4.25, 26
• * 1.555

  Joh. 7.41 Joh. 11, 27
• * 1.556

  Joh. 6.68
• * 1.557

  Act. 17.3
• * 1.558

  Gen. 3.15
• * 1.559

  Gal. 4.4
• * 1.560

  Heb. 2.14
• * 1.561

  Col. 2.15 Gen. 22.18
• * 1.562

  Gal. 3.16
• a 1.563

  Isa. 7.14
• b 1.564

  Mic. 5.2
• c 1.565

  Gen. 49.10
• d 1.566

  Isa. 53
• e 1.567

  Joh. 3.14
• f 1.568

  Psal. 22.18
• g 1.569

  Psal. 69.21
• h 1.570

  Isa. 53.12
• i 1.571

  Psal. 22.16
• k 1.572

  Psal. 41.9
• l 1.573

  Zach. 11.12
• m 1.574

  Isa. 53.7
• n 1.575

  Zach. 13.7
• o 1.576

  Isa. 53.9
• p 1.577

  Psal. 16.10
• q 1.578

  Psal. 68.19
• r 1.579

  Psal. 110.1
• s 1.580

  Isa. 53 12.
• * 1.581

  Aspice omnes Nationes de voragine erroris humani exin∣de emergentes ad Deum Cre∣atorem, ad Deum Christi, &, si audes, nega Prophetatum, Psa. 2.8. Dabo tibi Gentes, &c. Isa. 42.6. In lucem Genti∣um. Quae si per Christum e∣veniunt, non in alium erant prophetata, quam per quem eveniunt. Contr. Marcion. l. 3.
• * 1.582

  Si propter Christum haec ac∣ciderunt Judaeis, non potuit Creator ulcisci nisi Christum suum; remuneraturus potius Judaeos, si adversarium Domini sui peremissent. Certe, si non∣dum venerit Christus Creatoris, propter quem haec passuri praedi∣cantur, cum venerit ergo, pati∣entur. Et ubi tunc filia Sion derelinquenda, quae hodie nulla est? ubi civitates exurendae, quae jam in tumulis? ubi Gentis dispersio, quae jam extorris? Redde statum Judaeis, quem Christus Creatoris inveniat, & contende alium venisse. Ibid.
• * 1.583

  Ecce elementa concutiuntur, quia Dominus ipsorum patieba∣tur. Caeterum adversario laeso, coelum luminibus floruisset, ma∣gis Sol radiis insultasset, magis dies stetisset, libenter spectans in patibulo pendentem Christum Marcionis. Contr. Marc. l. 4.
• * 1.584

  Qui vident opera Messiae per Christum patrata, illum tamen Messiam promissum fuisse ne∣gant, simile quiddam faciunt, acsi quis terram quidem à Sole illuminatam videat, Solem ta∣men terrae illuminatorem non vi∣deat. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Quid autem ille, qui apud ipsos in expectatione erat, cum ve∣niret, facere debuit? Vocare Gentes? at jam vocatae sunt: Facere, ut cessarent Rex, Pro∣phetae, Visio? at jam facta sunt: Idolorum superstitionem refu∣tare? at jam refutata sunt: Mortem abolere? at jam abo∣lita est. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Quid ergo factum non est, quod oportuit Christum facere? aut quid re∣stat, quod non sit impletum? To. 1. de Incarn. Verbi.
• * 1.585

  Rom. 3.2
• * 1.586

  Isai. 6.10
• * 1.587

  John 1 11 Acts 3.15 Matth. 27 1 Cor. 2.8
• * 1.588

  Luke 19
• * 1.589

  Centurio agnoscit alienum: Levita non recognoscit suum. Gentilis veneratur, Judaeus ab∣jurat. To. 4. de interpell. l. 1. cap. 5.
• * 1.590

  Latro Christum in suppliciis agnovit suis, quem isti in bene∣ficiis non agnoverunt. In Psa. 40.
• * 1.591

  Tenent Judaei Legem, tenent Prophetas, legunt omnia, can∣tant omnia, Prophetarum lumen ibi non vident, qui est Jesus Christus. To. 8. in Psa. 59.
• * 1.592

  Magorum illuminatio mag∣num testimonium extitit Judaeo∣rum caecitatis. In terra eorum isti requirebant eum, quem illi in sua non agnoscebant. Apud eos isti infantem invenerunt, quem illi apud se negaverunt. In his terris isti peregrini pue∣rum Christum nondum verba promentem adoraverunt, ubi cives illi juvenem miracula fa∣cientem crucifixere: quasi plus fuerit videre novam stellam in ejus nativitate fulgentem, quam Solem ejus in morte lugentem. To. 10. de Temp. Ser. 30.
• * 1.593

  Illi quidem Barbari; hi au∣tem Judaei: hi prophetica doctri∣na instituti fuerant: illi ne fando quidem divina Oracula audiverant. Ad illos Servus, ad hos Dominus venit: & ille quidem excidium urbis denunci∣abat; his autem regnum coelo∣rum evangelizabat: Ninevitis autem credentibus, Judaei non crediderunt. To. 2. Ser. cont. Ignavia.
• * 1.594

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Samaritani quidem, mulieris testimonio fide adhibita, nullo signo confirmati, Christo obviam fiunt, rogant, ut apud ipsos moretur. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Judaei au∣tem, tot miraculis admoniti, non modo non retinent, sed & ex∣pellere conantur. Eorum autem gratia in mundum venit, ipsi ta∣men expulerunt; hi, ut maneat, petunt. In Joan. Hom. 34.
• * 1.595

  1 Thes. 2.
• * 1.596

  Psa. 119.137
• * 1.597

  Job 19.21
• * 1.598

  Si tibi minime videreris do∣lendus, ideo magis dolendus. Epist. 151.
• * 1.599

  1 Pet. 2.12
• * 1.600

  ••••ch. 12.10
• * 1.601

  Domine Jesu, tu quidem juste ulcisceris tui contemptum, & dignus est ingratus ille populus, in quem severissime animadver∣tas; sed, Domine, memineris foederis tui, & miseros respice propter nomen tuum. In Rom. 11.18.
• * 1.602

  Amos 3.2
• * 1.603

  Eph. 5.8
• * 1.604

  Psalm 2.6
• * 1.605

  Isai. 9.6
• * 1.606

  Zach. 9.9
• * 1.607

  John 1.49
• * 1.608

  Deut. 18.15
• * 1.609

  Acts 3.22 and 7.37
• * 1.610

  Psalm 110.4
• * 1.611

  Hebr. 3.1
• * 1.612

  Psalm 45.7
• * 1.613

  Isai. 9.6
• * 1.614

  John 3.34
• * 1.615

  Psalm 45.7
• * 1.616

  Psalm 133.2
• * 1.617

  1 John 2.20
• * 1.618

  Rev. 1.6
• * 1.619

  1 Pet. 2.9 Jude 20
• * 1.620

  John 1.16
• * 1.621

  Eph. 4.7
• * 1.622

  Matth. 17.5.
• * 1.623

  Deut. 18.15. Deut. 18.19
• * 1.624

  Act. 3.23
• * 1.625

  Joh. 6.68
• * 1.626

  Eph. 1.7 Eph. 1.6
• * 1.627

  Rom. 5.1 Rom. 6.23
• * 1.628

  Act. 4.12
• * 1.629

  Jer. 2.13
• * 1.630

  Joh. 16.34 Eph. 5.20
• * 1.631

  Col 3.17 1 Tim. 2.6.
• * 1.632

  Rom. 8.34
• * 1.633

  1 Joh. 2.2
• * 1.634

  Quasi vero Christus, media∣tione temporaria perfunctus, ae∣ternam ad servos suos rejecerit. Institut. l. 3. c. 20. s. 20.
• * 1.635

  Quis charior Patri filio? de quo ipse Pater dixit, Hic est filius meus dilectus, in quo mihi complacitum est. In Rom. 1.
• * 1.636

  Col. 3 5 1 Pet. 2.5 Psal. 141.2 Heb. 12.15 Heb. 13.16 Rom. 12.1 Psal. 51.17
• * 1.637

  Col. 3.16 Heb. 10.24 Heb. 3.13 1 Thess 4.18 Jude Ver. 20
• * 1.638

  Psal. 115.1
• * 1.639

  1 Cor. 12.7
• * 1.640

  Matth. 25.