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

Keach, Benjamin, 1640-1704., De Laune, Thomas, d. 1685. Tropologia. aut

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A TREATISE Of all the TYPES, PARABLES and ALLEGORIES of the Old and New-Testament, with the Ex∣positions of the Learned upon such as are obscure, &c.

Article VII. Canons or Rules expounding Types.

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Canon VII. The Wicked, as such, are by no means to be made Types of Christ, &c.

THE Adultery of David, and what is related of the two Harlots, and the In∣cest of Amnon and Thamar were accommodated by certain Writers to Christ, as Azorius the Jesuit †, and Cornelius a Lapide *. But these are impious and ground∣less Conceits, as the most of the Learned affirm. Gretzer the Jesuite lib. 1. de Cru∣ce cap. 6. affirms, that the Oak, in which Absolom did hang by the Hair of the Head, is a Figure or Type of the Cross of Christ; and that Absolom prefigured Christ. This Man is certainly a very daring and Non-sensical Type-maker, to make such an impious Typical Explication. For Absolom received just Punishment for his Rebellion against his Father, &c.

It cannot be denied but that the Punishments of some Malefactors are accommo∣dated to Christ, as an Antitype. Gal. 3.13. Christ hath redeemed us from the Curse of the Law, being made a Curse for us: for it is written, Cursed is every one that hang∣eth on a Tree. In which Words he gives (not obscurely) the Typical Sense of Deut. 21.23. (which is with respect to the Fact it self, or the civil Punishment, or with respect of the Cause or ceremonial Reason added.*) In the said Place of Deuterono∣my the Body of the Person hanged, is commanded to be taken down and buried, for this Reason, because he that is hanged, is accursed of God. For otherwise neither according to the Law of Nature, nor according to the Civil Law, neither of himself, is he that is hanged, accursed or execrable to God. Doubtless there∣fore by this Ceremonial or Levitical Aetiology (viz. a rendring a Reason) [in re∣spect of which the Person hanged, is said to be accursed in the Sight of God, as Things of old were according to the Levitical Ministration.] Respect is had by Mo∣ses to Christ the Mediator, as the Apostle expounds it in the aforesaid Place, He is Page 45 made a Curse and Sin for us, 2 Cor. 5.21. For tho the Reason, or Occasion of hanging, in the Old Testament, be vastly different from Christ (for they that were hanged then, were hanged for their own Crimes, but Christ bears the Punish∣ment of other Mens Sins imputed to him); yet, in hoc ipso tertio, in this very third, or meaning, they are Types of Christ, in as much they were accounted Ceremo∣nially accursed by God. See 1 Pet. 2.24. Deut. 21, &c.

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