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Tropes and Figures

Benjamin Keach (1640-1704) · 336,974 words · 1498 min

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Section 11/11

There is sometimes a change of the words themselves, and sometimes of their Accidents: The change of words themselves happens, (1.) From the diversity of reading in the Hebrew Text, especially when the Quotation is from the Septuagint; who having made use of Bibles not pointed, did frequently read and expound it otherwise then, 'tis in the Hebrew; Gen. 47.31. And Israel bowed himself upon the Head 〈 in non-Latin alphabet 〉 , of the Bed (he worshipped or adored his Lord God, so as that he bowed his Body to his Beds-head) but the Septuagint have it 〈 in non-Latin alphabet 〉 , And Israel worshipped upon the end or top of his Rod or Staff; for they read it as if it had been 〈 in non-Latin alphabet 〉 , which signifies a Rod or Staff, the difference being only in the Points. This Version the Apostle exactly follows, Heb. 11.21. And whereas there is a different reading even in the Greek, some Copies having 〈 in non-Latin alphabet 〉 , ejus, of his; some 〈 in non-Latin alphabet 〉 , suus, his: There arises a double Interpretation here, viz. That Jacob through Age being in Bed, leaned upon his Staff, and thanking God for the promise of a Sepulture with his Fathers; hence say some, it should be thus, Et inclinavit se Baculo suo innixus; And he bowed himself, leaning upon his Staff, or, that he bowed himself to the Scepter which Joseph held, and honored his Son in his Office; that that Dream might be fulfilled which Joseph had of the Obeysance of the Sun and Moon, mentioned Gen. 37.9. which the vulgar Version, and that of Erasmus will have rendered, And he adored, leaning on the top of his Rod, &c. Another Example you have Psal. 40.7. Mine Ears hast thou opened; of which Metaphor, see our sacred Philology, Book 1. Vol. 1. cap. 7. But the Septuagint render it 〈 in non-Latin alphabet 〉 , But a Body hast thou prepared for me; which Version the Apostle cites, Heb. 10.5. This reading may be explained two ways: First of Christ's human Body; hence the Syriac elegantly translates it; But with a Body hast thou clothed me: and so the Version agrees excellently with the original Hebrew. Because thou hast prepared a Body for me, and hast made me an obedient Servant (which is symbolically noted by the digging or boring of the Ears) that I may offer the self-same Body as a Sacrifice to thee for the Sins of Mankind.

Secondly; as a Body, in opposition to Figures and Shadows, as Westhemerus says, Sacrificium & Oblationem noluisti, id est, Ceremonias illas V. T. repudiasti, sed Corpus apt asti mihi, &c. That is, Sacrifice and Offering thou wouldest not; that is, thou hast abrogated the Ceremonies of the Old Testament, but thou hast prepared a Body for me; that is, the Truth, of which, those Sacrifices were only Shadows; a Figure thou wouldest no longer, the time coming wherein the Body, that is, the very thing itself, and Truth was to be made manifest, Col. 2.9, 17. Hunnius in his Comment says, That these words from the Greek Translation are by a very good Reason retained, because that Body provided or fitted for Christ, or taken in the Incarnation, is to be opposed (as a thing adumbrated, and the true propitiatory Sacrifice) to the Rites of the Law, which contained only a Shadow, not the absolute Image or Substance of things.

2. Exegetically, that is, by way of Illation or Inference, as Psal. 68.18. Thou hast received Gifts among Men (so the Hebrew) which Eph. 4.8. is thus quoted, 〈 in non-Latin alphabet 〉 , And gave Gifts unto Men; both are true, and the one is the Consequence of the other, or an Illation from it. Esa. 1.9. Except the Lord of Hosts had left us a Remnant ( 〈 in non-Latin alphabet 〉 , reliquum ) this Rom. 9.29. is called 〈 in non-Latin alphabet 〉 , Seed: So from the Septuagint, Esa. 10.22. If thy People be as the Sand of the Sea, &c. it is said Rom. 9.27. Si fuerit 〈 in non-Latin alphabet 〉 , If the number of the Children of Israel, &c.

It is said, Esa. 28.16. He that believeth shall not make haste, which Rom. 9.27. is quoted, Whosoever believeth on him, 〈 in non-Latin alphabet 〉 , and 1 Pet. 2.6. 〈 in non-Latin alphabet 〉 , shall not blush, be ashamed, or be confounded: the latter follows from the former; He that believes makes no haste, but patiently expects the fulfilling of Divine Promises; and therefore he will certainly partake of them; whence it follows, that he has no cause to be ashamed of his hope, &c.

Amos 5.27. I will cause you to go into Captivity beyond Damascus: this is quoted, Acts 7.43. thus, I will carry you away beyond Babylon. Both were fulfilled: for the Israelites were not only carried away into Syria only, whose Chief or Metropolitan City Damascus is, but also beyond Babylon, into Persia and Caspia, as appears, Esd. 8.17.

Mic. 5.2. And thou Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall come forth unto me that is to be a Ruler in Israel. This Text is thus cited Mat. 2.6. And thou Bethlehem in the Land of Judah, art not the least among the Princes of Judah; for out of thee shall come a Governor, that shall rule (or feed) my People Israel. In the former Text it is called Bethlehem Ephratah, of which you may read Gen. 35.16, 19. and 48.16. In the latter, it is called, The Land of Judah, by a Synecdoche, for a City seated in the Land of Judah: For at that time the Epithet of Judah was more used, and to Herod himself better known then the Sirname of Ephratah, which perhaps at that Season, grew out of use, or was less known to the Vulgar. In the former Text Bethlehem is called little, with respect to external Splendor and Eminency: But in the latter it is called not the least, because of that singular Honor which accrued to it by the Nativity of the Messiah. In the former 'tis said, among the thousands of Judah; but here among the Princes of Judah, of which, see our first Book, Chap. 3. Sect. 3. there the Messiah is called a Ruler in Israel, but here a Captain (or Governor), who shall feed the People: which eminent Metaphor is elsewhere expounded as it respects the Office of Christ.

So much for a change in Words themselves, the like may be found in their Accidents, such as respect, (1.) Number, as that which is said, Psal. 32.1. in the singular Number, viz. Blessed is he whose Transgression is forgiven, whose Sin is covered, is cited, Rom. 4.7. in the plural; so Esa. 52.7. with Rom. 10.15. in both places the sense is the same, for the singular is put for the plural synecdochically. Compare Deut. 6.16. with Mat. 4.7, &c. (2.) Person, of which Examples are given elsewhere. (3.) Mood and Tense, of which there is an eminent Example in the Citation from Esa. 6.10. which is made Mat. 13.14, 15. John 12.40. Acts 28.26, 27. where there is an emphatical Change of the Imperative Mood into the Indicative, and of the Present Tense of the Subjunctive into the Future Tense of the Indicative.

Now before we proceed it is to be noted, That sometimes there is such a Change made in the Quotation, that we cannot clearly show from what place of the Old Testament it is taken, as Eph. 5.14. wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee Light; which some refer to Esa. 60.1. and others to Esa. 26.19, 21. But it seems to agree most with the first place, because of the likeness of the Scope.

Another sacred Sentence of a doubtful Original we meet with, Jam. 4.5. Do ye think that the Scripture saith in vain, the Spirit that dwelleth in us lusteth to Envy? which words are thought to be cited from Gen. 8.21. others think them to be rather taken from Numb. 11.29, &c.

3. The Writers of the Old Testament are wont from two or three alleged Testimonies to make up one entire Citation, or, as Salmeron says, Tom. 1. p. 109. To produce one Testimony from divers Prophets put together, as Mat. 21.4, 5. of which the first part is taken from Esa. 62.11. and the latter from Zech. 9.9. The Evangelist calls it the Prophet, in the singular Number, to denote the Harmony and Agreement that is betwixt the Prophets. Compare Mat. 21.13. with Esa. 56.7. and Jer. 7.11. and Mark 1.2, 3. with Mal. 3.1. Esa. 40.3. and Acts 1.20. with Psal. 69.25, 26. and Psal. 109.7, 8. Rom. 3.10, 11, 12, 13, 14, 15, 16, 17, 18. which are taken from Psal. 14.2, 3. Psal. 53. Psal. 5. Psal. 140. Psal. 10. Esa. 59.7, 8. and Psal. 36. Compare Rom. 9.33. with Esa. 28.16. Esa. 8.14. and Rom. 11.26. with Esa. 59.20. or 27.9. or 4.4. or Jer. 31.34. and 1 Cor. 15.54, 55. with Esa. 25.8. Hos. 13.14. and 1 Pet. 2.7. with Psal. 118.22. and Esa. 8.14. Heb. 9.19, 20. with Exod. 24.6, 7, 8. and Numb. 19.6.

Testimonies are not only cited from the Scriptures of the Old Testament, but also from the Books of the ancient Rabbies, as we have already touched upon. In 2 Tim. 3.8. there is mention made of Jannes and Jambres, upon which Schikard says, Haec nomina Magorum Aegypti nuspiam in Scriptures, at in Targum, &c. These names of the Egyptian Magicians are nowhere to be read in Scriptures, but in the Targum, of Jonathan Ben Uziel, upon Exod. 7.11. they are expressly found: Paul therefore quotes this famous Paraphrase of the Law: Yet others say, that this Targum of Jonathan, is of too late a Date, if we consider the Style and Matters treated of, than that Paul could peruse them; but that he and the Author of the Chaldee Paraphrase, rather received it from common Opinion or Tradition: And Schindler affirms, that the Names Juhanes and Mambres were expressed in the Talmud tract. Sanhedrim. Pliny in his Natural History, lib. 30. cap. 1. speaks of Names something like these, and represents them as a Faction that opposed Moses, &c.

To this we may refer what we read in the 9th Verse of the Epistle of Jude, concerning the Controversy between the Archangel Michael and the Devil, about the Body of Moses; and also the Prophecy of Enoch concerning the coming of the Lord to Judgment; ver. 14, 15. of which Junius says, that the former is taken from Zech. 3.1, 2. where that Divine Rebuke is read; And that by Michael we are to understand Christ, called the Archangel, because he is the Prince of Angels: See Dan. 12.1. But the Body of Moses is not to be understood properly but figuratively of the Truth and Complement of the Law given by Moses (see Col. 2.17.) of which Complement (which is in Christ) he was a Type; he was a Type; And he shown me Joshua the High Priest standing before the Angel of the Lord, and Satan standing at his Right-hand to resist; Zech. 3.1, &c.

We meet with three Citations from profane Writers, quoted by the Apostle Paul, as (1.) Acts 17.28. For in him (that is the Lord God) we live, move, and have our being, as certain also of your own; Poets have said; For we are also his Offspring, 〈 in non-Latin alphabet 〉 , which piece of a Verse Clemens Alexandrinus says, is taken from Aratus in Phaenomenis, and recites the entire place of Aratus consisting of some Verses. In Aratus this is attributed to, or spoken of Jupiter, which Paul took notice of, as perversely and altogether unjustly ascribed to that imaginary, false, and phantastical God, and therefore restores that Sentence to the only true God. This Aratus flourished in the time of Ptolemy Philadelphus, and was illustrious in the Court of Antigonus the Son of Demetrius, who governed the Macedonian Monarchy in the 105 Olympiad: Mac. 2.1. see Sextus Senensis, lib. 2. Bibliothec. sanctae, Tit. Aratus. In the Golden Verses of Pithagoras, there is the like Sentence, 〈 in non-Latin alphabet 〉 .

2. 〈 in non-Latin alphabet 〉 , Corrumpunt Mores bonos colloquia (vel consortia) prava; Bad (or evil) Discourse (or Society) corrupts good Manners. This Sentence consisting of a Senary Iambick, some attribute to Menander, therein following Jerome in his Epistle to the Orator Magnus. Others ascribe it to Euripides: However it is, the Verse is made Canonical by the Apostle. And the word 〈 in non-Latin alphabet 〉 (rendered Communication) really signifies a Fellowship, or keeping Company with impious and lewd Persons, from 〈 in non-Latin alphabet 〉 , caetus, a Congregation or gathering together: See Esa. 22.13.

3. Tit. 1.12. one of themselves, a Prophet of their own, said 〈 in non-Latin alphabet 〉 , The Cretans are always Liars, evil Beasts, slow Bellies; ver. 13. This Witness is true. There is a most elegant Oxymoron, in these words of Paul; The Cretans are always Liars; but he that said this was a Cretan, therefore (it may be concluded) he was a Liar; yet says Paul, his Testimony is true: And hence perhaps he calls him Prophet; this Greek Verse is thus rendered in Latin ( Cres semper Mendax mala Bestia, venter iners est. Erasmus Adag. 12, 29. says thus, Jerome in his Commentaries written upon this Epistle, intimates that this Verse is found in the Works of Epimenides, in a Book, whose Title was, De Oraculis, of Oracles. Hence Paul calls him a Prophet, whether by way of Irony, or because of the Subject he treated on, we will not determine. The beginning of this Verse 〈 in non-Latin alphabet 〉 , was made bold with by Callimachus a Poet of Cyrene, in a Hymn, wherein he celebrates the Praises of Jupiter, and lampoons the Cretans very satyrically for their Vanity and Boasting that he was buried among them; whereas (as this Heathen Zealot fancies) Jove was immortal: Hence Ovid said, Nec fingunt omnia Cretes, the Cretans do not always lie; hence also rose the Proverb, 〈 in non-Latin alphabet 〉 , (to play the Cretan ) was put for to lie. The occasion of this Discourse was, that the Cretans had a certain Sepulcher with this Epitaph, 〈 in non-Latin alphabet 〉 , that is, Here lies one whom they call Jupiter. Because of this Inscription, the Poet charges them with a Lye, in these words, 〈 in non-Latin alphabet 〉 ; that is, The Cretans are always Liars, evil Beasts, slow Bellies: Therefore, O King, the Cretans have built a Sepulcher for you: But thou hast not died, for thou always livest, &c.

4. To conclude, we will only add the Passage we read, Acts 17.22, 23. Ye Men of Athens, I perceive that in all things ye are too superstitious; for as I passed by, and contemplated on what ye worship, (or beheld your Worship) I found an Altar with this Inscription, 〈 in non-Latin alphabet 〉 , To the unknown God: Whom therefore ye ignorantly worship, him declare I unto you, &c. Upon which Jerome excellently says (after he had recited some sayings of learned Ethnics, quoted by the Apostle) This Leader of the Christian Host, and this invincible Orator, pleading the Cause of Christ, discreetly urges that accidental view of the Inscription of that Heathenish Altar, as an Argument to prove the true Faith. He learned of the true David, to snatch the Sword from the Enemies Hand, and chop off his Head with his own Weapon, &c. Of this 〈 in non-Latin alphabet 〉 , or Inscription on that Altar Ludovicus Vives says,

That in the Attican Fields there were very many Altars dedicated to unknown God's, hinted at by the Evangelist Luke, Acts 17. as also by Pausanias in his Atticks, 〈 in non-Latin alphabet 〉 , (the Altars of unknown God's) which Altars were the Invention of Epimenides the Cretan.
For when that Country was visited with a sore Plague, they consulted the Delphian Oracle, whose Answer is reported to be, That they must offer Sacrifices, but named not that God to which they should be offered. Epimenides, who was then at Athens, commands that they should send Beasts (intended for the Sacrifice) through the Fields, and that the Sacrificers should follow with this Direction, that wherever they should stand, there they must be sacrificed to the unknown God, in order to pacify his Wrath. From that time therefore to the time of Diogenes Laertius, these Altars were visited. More of this may be seen in Sixtus Senensis, lib. 2. Biblioth, Tit. Arae Atheniensis Inscriptio. See also Wolfius Tom. 1. Lectionum Memorabilium, p. 4. v. 20, &c. So much of Schemes or Figures.

Schema hujus Mundi citius prolabitur Undis.

In

  • Jesu
  • Coelo
solo spes rata, firma quies.


1 Cor. 7.31. 〈 in non-Latin alphabet 〉 .

Praeterit hujus Mundi Figura.

FINIS.

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

IN treating of a Type, we are to remark, 1. Its Definition, and that (1.) With respect to its Name. (2.) With respect to the Thing itself. 2. Its Division. 3. Its Canons, or Rules: of which in order.

Article I. Of the Definition of a Type.

IN the Definition, (1.) We are to respect its Etymology. (2.) Its Homonymy, or various Acceptations. The Greek word 〈 in non-Latin alphabet 〉 (Typos) which generally is used in this Affair, is derived of 〈 in non-Latin alphabet 〉 , (which signifies to beat or strike, and is formed of its mean Praeter-Tense ) has various Significations. As,

1. In a general Signification 〈 in non-Latin alphabet 〉 , a Type, is called the Print or Mark, which is made by beating, as John 20.25. what we call, the print of the Nails, is in Greek, 〈 in non-Latin alphabet 〉 , the Type of the Nails; that is, the Impression or Holes left by the Nails beaten or driven through his Hands.

2. More particularly, It denotes an Example or Exemplar, which, in certain Actions we imitate, this goes before, and is to be imitated; see Phil. 3.17. 1 Thess. 1.7. 2 Thess. 3.9. 1 Tim. 4.12. Tit. 2.7. 1 Pet. 5.3. 1 Pet. 2.21. Acts 23.25. Rom. 6.17. What we translate Form of Doctrine, in the Greek, is 〈 in non-Latin alphabet 〉 , that Type of Doctrine; that is, in which God has prescribed the Rule, Form and Example of Obedience, and Life to us, viz. to believe the Gospel, and live acordingly, Phil. 1.27.

3. In another Signification 〈 in non-Latin alphabet 〉 , a Type, is called a Description not very exact, viz. that which is made summarily, briefly, and less completely.

4. It has also another Signification with Physicians, who call that Form and Order observed or noted in the Increase or Abatement of Diseases; 〈 in non-Latin alphabet 〉 , a Type, denoting the Symptoms of the Disease, and what it is: Hence Galen writ a Book entitled, 〈 in non-Latin alphabet 〉 of Types. As to other Senses wherein Lawyers and Politicians take it, consult Stephanus in Thesaur. Graecae Linguae, Tom. 3. Col. 1691.

5. But to approach nearer to our Scope and Business, 〈 in non-Latin alphabet 〉 , a Type, denotes a Figure, Image, Effigie, or Representation of anything, and that either painted, feigned, or engraven or expressed by any other way of Imitation. Acts 7.43. So, Isocrates in Evag. encom. calls 〈 in non-Latin alphabet 〉 , the Images of Bodies, ( 〈 in non-Latin alphabet 〉 .)

6. Divines understand nothing else by Types, but the Images or Figures of things present, or to come; especially the Actions and Histories of the Old-Testament, respecting such as prefigured Christ our Savior in his Actions, Life, Passion, Death, and the Glory that followed. In which Sense some judge this Appellation to be 〈 in non-Latin alphabet 〉 , written or inscribed, and refer Rom. 5.14. to it, where Adam the first Man, is called 〈 in non-Latin alphabet 〉 , Figura futuri, the Figure of him that was to come, (viz. the last Adam, 1 Cor. 15.45.) and 1 Cor. 10.6. 〈 in non-Latin alphabet 〉 , now these things were our Types; and ver. 11. 〈 in non-Latin alphabet 〉 , now all these things happened to them for Types. These two Texts we translate Examples, or Ensamples. But in the former place ( Rom. 5.14.) a Type seems not properly to denote what we here intend, for there is a certain Comparison made between Adam and Christ, which carries rather a Disparity than a Similitude in it. The Protasis, or Proposition, is in v. 12. As Adam conveyed Death together with Sin to all that were born of him (ut Adamus omnibus ex se natis cum peccato mortem communicate.) The Apodosis, Rendition, or Return, is not expressly set down, but insinuated in the foregoing words, as if he had said, So Christ conveys or communicates Life to all those that by Faith are given to, and implanted in him. A Type therefore in the said place denotes a Similitude generically, and relates to the fifth particular. In the latter Example 〈 in non-Latin alphabet 〉 a Type, signifies an Example, Shadow, or Umbrage of things to come, as the words annexed make out, yet not properly relating to the Types in hand. To this some refer Heb. 8.5. Acts 7.44. where 〈 in non-Latin alphabet 〉 , a Type, is taken for the Pattern and Image shewn to Moses in the Mount [ Exod. 25.40. in the Hebrew 'tis called 〈 in non-Latin alphabet 〉 , an Exemplar (Pattern) Figure or Form] denoting that the Structure of that Levitical Tabernacle, was a Type or Prefiguration of the Truth, which was to be expected under the Gospel-Dispensation: So Gregory Nazianzen says,

That the Universal Law was a shadow of things to come, as the Apostle declared, and as God commanded Moses to do all things, 〈 in non-Latin alphabet 〉 , according to the Example shown him in the Mount, viz. of things obvious to sense, which afterwards were to be discovered by Faith. Piscator says that by 〈 in non-Latin alphabet 〉 , a Type, Heb. 8.5. the 〈 in non-Latin alphabet 〉 , or Arch-Type, is to be understood; that is, the principal or primitive Exemplar or Pattern of those heavenly and spiritual things, which were prefigured by the Tabernacle, and the Ceremonies relating to it, as Anti-Types, viz. the Death of Christ upon the Altar of the Cross, and his Entrance into the heavenly Sanctuary, which things were spiritually revealed to Moses.

But we may be satisfied that by Type (or Example) in the aforesaid place, we are to understand the Disposition and Form of the future building of God's House under the Evangelical Dispensation, (and so it belongs to the fifth Signification) according to the Signification of the Hebrew word 〈 in non-Latin alphabet 〉 (Banah) aedificavit, he hath built.

II. Synonimous Terms, (1.) The word Typos used by the Seventy, answers to 〈 in non-Latin alphabet 〉 , Exod. 25.40. and 〈 in non-Latin alphabet 〉 Amos 5.26. but neither of these concern us in this place: yet we may refer to this that general Appellation, 〈 in non-Latin alphabet 〉 (Mashal) which denotes a Similitude, or the Comparison of one thing to another: Also a Parable, Proverb, Axiom, dark or figurative Speech: See Ezek. 24.3. In the Arabic Tongue we meet with the word 〈 in non-Latin alphabet 〉 (Schibh) which denotes a Similitude, Type, or Parable, from 〈 in non-Latin alphabet 〉 , he was like, &c. (2.) From Greek Writers, as well Canonical, as Ecclesiastical, we may mention some Synonimous Appellations; as from the New-Testament, we find that the Types of things to come are called, (1.) 〈 in non-Latin alphabet 〉 , a shadow of things to come, Heb. 8.5. 〈 in non-Latin alphabet 〉 , shadow of heavenly things, and Heb. 10.1. 〈 in non-Latin alphabet 〉 , the shadow of good things to come; because Christ, with his Blessings and Works performed for the Salvation of Mankind, was proposed to the Godly in an obscure Way, or a shadowy Description of his Lineaments in the Old-Testament. Hence some think that Rom. 13.12. the Old-Testament is represented by Night (or Darkness) and the New-Testament by Day (or face to face.) (2.) 〈 in non-Latin alphabet 〉 , an Example or Pattern; the Priests of the Old-Testament are called 〈 in non-Latin alphabet 〉 , to serve to those things (that is to be exercised in those parts of Divine Worship) which were Types and Figures of things to be expected in the New; here there may be an Ellipsis of the Preposition 〈 in non-Latin alphabet 〉 , and so the sense is, that their Priesthood or Ministry expired 〈 in non-Latin alphabet 〉 in the Exemplar or Shadow of heavenly things, because by their Priesthood, the Celestial and Spiritual Priesthood of Christ was prefigured as in Types; the like Appellation we have Heb. 9.23.

3. 〈 in non-Latin alphabet 〉 a Sign, Mat. 12.39. where Christ applies the three days stay of Jonas in the Whales Belly, as a Type of himself, 〈 in non-Latin alphabet 〉 , the Sign of the Prophet Jonas. Here Christ accommodates his Speech to the words of the Scribes and Pharisees, who asked a Sign of him; otherwise a Sign and a Type differ in Signification, the one being of a larger, the other of a narrower Signification: Every Type is a Sign, but every Sign is not a Type: Every Sign may represent the thing signified altho unlike; but the condition of a Type, is that it must bear a Parity, Proportion, or Likeness to the thing typified.

4. 〈 in non-Latin alphabet 〉 , a Parable, Heb. 9.9. which Term in the Hebrew Books of the Old-Testament frequently answers the word 〈 in non-Latin alphabet 〉 , but is put in this place for such typical or prefigurative Things, and Actions, as are related in the Old-Testament: So Heb. 11.19. the Phrase of Abraham's receiving his Son in a Figure, (which Son was by him adjudged as good as dead) 〈 in non-Latin alphabet 〉 in a Parable or Similitude, is well expounded, that he was a Type or Similitude of Christ. In Ecclesiastical Writers we meet with the same Appellations, or such as are very near, only we are to take notice, (1.) That they confound the Allegory with the Type frequently: So Augustine Tom. 1. oper. lib. de vera Relig. cap. 56. says, an Allegory (under which Term undoubtedly he comprehended Types) is fourfold, viz. respecting History, Fact, Preaching, and Sacraments. (2.) Gregory Nazianzen puts the Antitype for the Type, Orat. 42. 〈 in non-Latin alphabet 〉 , Pag. 692. his words are, 〈 in non-Latin alphabet 〉 ; that is, Yet really the Brazen Serpent was not hanged up to prevent the biting of Serpents, nor yet as a Type of Christ, who suffered for us, but as an Antitype. (3.) In the Latin Tongue the words Exemplar, Figura, Praefiguratio, are much used, that is, a Pattern, Figure, or representing a thing to come. But the word Type was most usual to denote Privileges to come, by the donation of Patents to such as were Denizens of the City of Rome, when it was Imperial.

The Correlative, or that which answers a Type, is the Antitype, that is, the thing represented by the Type, or that which answers to it; as 1 Pet. 3. where when the History of eight Souls saved by Water (in the Deluge) Gen. 6.7. & 8. is mentioned, the Apostle subjoins ver. 21. 〈 in non-Latin alphabet 〉 , (i. e.) to which the Antitype Baptism doth now also save us; so the Greek, by which the Apostle denotes, that Baptism which is a Medium, or means of Salvation in the Gospel-Dispensation, is the Antitype, or Answers to the Type, of that great Preservation of those few faithful Persons that were saved in that Universal Deluge, commonly called Noah 's Flood.

This Antitype, or thing prefigured, has other Appellations in the New-Testament, as first, Col. 2.17. where it is called 〈 in non-Latin alphabet 〉 a Body, which is opposed to 〈 in non-Latin alphabet 〉 a Shadow, and signifies only the very thing or genuine Essence, whose 〈 in non-Latin alphabet 〉 , Obumbration, or Shadow, or Picture was prefigured in the time of the Old-Testament; hence 'tis said ver. 9. of the same Chapter, that in him (viz. Christ) dwelleth all the fullness of the Godhead, 〈 in non-Latin alphabet 〉 bodily. In the time of the Old Testament God dwelt in the Temple of Jerusalem, and upon the Ark of the Covenant, in the Mercy-Seat, but it was 〈 in non-Latin alphabet 〉 typically. But when the Fulness of Time was come, the whole Fulness of the Deity dwelt bodily, truly, and in a most eminent manner personally in Christ's Human Nature.

2. Consult Heb. 10.1. where you will find a Metaphor taken from Painters, who first with a Charcoal are wont to draw a 〈 in non-Latin alphabet 〉 , that is, a rude Adumbration or Delineation of the thing they intend to paint, and afterwards perfect it with true and lively Colours, till they make a fair Picture. By the Frist of these, the Apostle in this place, means the 〈 in non-Latin alphabet 〉 , or Shadows of the Old Testament; by the latter, the Truth and Complement of the Old Testament Types, which the Apostle calls 〈 in non-Latin alphabet 〉 , Images.

Heb. 9.23. 〈 in non-Latin alphabet 〉 , things in the Heavens, or, (as the Explication subjoined has it 〈 in non-Latin alphabet 〉 ) heavenly things, are called such things as are understood to typify the heavenly Priesthood of Christ, and other things mentioned in the Old Testament: So ver. 24. they are called 〈 in non-Latin alphabet 〉 , true, by which is hinted, that the Images, Prefigurations, or Adumbrations of those good things, were but exhibited only in the Old Testament: See John 1.17. where 'tis said, That Grace and Truth came by Jesus Christ: In which place, Grace is opposed to the Curse of the Law, and Truth, to the Ceremonies, Shadows and prefigured Types thereof.

The Definition of the thing as thus: A typical sense is when things hidden (or unknown) whether present, or to come (especially when the Transactions recorded in the Old Testament prefigure the Transactions in the New) are expressed by External Actions, or Prophetical Visions. The Division of Types follows.

Article II. Of the Division of Types.

HEre we shall wave the wranglings of Critics, who spent many words to confute each other, and give the best account we can of the real Division of Types, which may be reduced to two sorts. (1.) Prophetical Types. (2.) Historical Types; of which in Order.

Article III. Of Prophetical Types, and Typical and Symbolical Actions.

PRophetical Types are such, whereby the Prophets who were divinely inspired by External Symbols, figured or signified things present, or to come, in their Speeches, or Writings, either by way of Warning, Admonition, or Prophecy. This must be considered, (1.) with respect to Actions. (2.) Visions.

1. Prophetical Actions are typical, when something mystical and hidden, is adumbrated or shadowed by those things which the Prophets by Divine Command acted; as for Instance; Esa. 20.2. The Prophet goes out naked; (that is, without his Prophetical Garments) to prefigure the fatal Destruction of the Egyptians and Ethiopians: Jer. 13.1. and the following Verses, the Prophet by Divine Command gets himself a linen Girdle, puts it upon his Loins, hides it in a Rock by Euphrates, afterwards takes it from thence, but 'tis putrefied, or mar'd, or rotten: By which Type the Blessings God gave the People, their Ingratitude and Wickedness, and the Destruction that was to come upon them, are prefigured, as by the Context appears. Chap. 16.2, 5. There is a Command to abstain from Matrimony, Procreation of Children, mourning Feasts for the Dead: By which Type God denounces most woeful Calamities which were to come upon his People for their Sins: See Chap. 18.2, 3, &c. ver. 6, & 11. And 19.12, 13. & 27.2. & 51.63. Ezek. 2.8, &c. The Prophet eats the Volume, Book, or Roll reached to him, to witness, the Gift of Prophecy, divinely inspired into him, which afterwards he was strenuously to exercise against the Rebellious People: See Chap. 4.2. & 13.3. & 24.3, 16, to 22. where you have Instances relating to this Head, Hos. 1.2. and the following Verses, gives the Names of Wife of Whoredoms, and Children of Whoredoms, to a lawful Wife, and lawfully begotten Children; by which Type he denotes and taxes the spiritual Idolatry of the People of Israel; See Tarnovius Exercit. Bib. largely upon the place. The like Symbolical Action we read Chap. 3. to this we may also reduce the typical Action of the Prophet, which is described, 1 Kings 20.35. We may add likewise to these, that Action of Christ, when he cursed the barren Fig-tree, which presently withered. For that Curse was not produced from any rash, or unseasonable Malice, or a desire of Revenge; but by it, our Savior would typically show, (1.) The Destruction that was to come upon the People of Israel, considered as such obstinate Persons, who by no Admonitions, or Threats, would suffer themselves to be amended or reformed: See the Parable Luke 13.6, 7. (2.) The power of Faith, whose Analogy, or deep Mystery, Christ himself expounds.

To this Head we may also refer the Action of the Prophet Agabus, in Acts 21.10, &c. who took Paul's Girdle, and bound his own Hands and his Feet, to intimate Paul's Captivity at Jerusalem, &c.

Article IV. Of Prophetical and Typical Visions.

THese may be thus distinguished, viz. such as were shewn to Men sleeping, or waking: To Men asleep their Dreams have been sent from Heaven. In these there is a twofold difference, some are mere, or naked Sights or Views, which without Figures, and the mystery of Types, represent deep things, and future Events: such was the Dream of Joseph, Mat. 1.20. & 2.13. of the Wise Men, Mat. 2.12. But these concern not this Head; some are 〈 in non-Latin alphabet 〉 , or such Dreams, which are hidden or involved in Figures and Types; these Dreams came sometimes to Believers, sometimes to Unbelievers.

To the former Class belongs;

First, The Dream of the Patriarch Jacob, Gen. 28.12. And he dreamed, and behold, a Ladder set upon the Earth, and the top of it reached to Heaven; and behold, the Angels of God ascending and descending upon it: Verse 13. And behold, the Lord stood above it, and said, I am the Lord, &c. Certain Interpreters, by reason of the Antitype, refer this Vi • ion to the Patriarch Jacob himself, making the Ladder to signify the Journy of Jacob; the ascending Angels his Keepers when he travel'd, and the descending Angels, when he returned; they say, that God stood on the top of the Ladder, since he is the Moderator or Governor of the whole Affair, because by his Providence Jacob is taken from his Parents, led in his Journy, entertained by his Father-in-Law Laban, and led back again. This Interpretation, they say, is made by God himself, ver. 15. But Christ is a more sure Interpreter, who, Joh. 1.51. makes himself the Antitype of that Vision. Verily, verily, I say unto you, hereafter ye shall see Heaven opened, and the Angels of God ascending and descending upon the Son of Man: That is, from day today, ye shall more and more understand, that I am he who is prefigured in that Vision of Jacob's Ladder. That Vision holds forth,

1. The Personal Union of two Natures in the Messiah, which is prefigured by the Ladder standing upon the Earth, whose top reached Heaven, denoting the Union of the Divine and Human Nature, by the Symbol of the Ladder touching Heaven and Earth.

2. The Fruits, Benefits, or Blessings ( 〈 in non-Latin alphabet 〉 ) of the incarnate Word, or the Word made Flesh, expressed by the Ladder's touching Heaven; because through Christ, the Ascension or Entrance into Heaven, is open to all Believers, Joh. 3.14, 15, 16. and by him only, Acts 4.12. As the Patriarch saw but one Ladder; so the going up and coming down of the Angels, denotes, that they were no longer to be hurtful to Mankind, but most friendly: (See Luke 2.9, 13.) For they come down as Ministring Spirits for the help of the Saints, Heb. 1.14. and go up again, carrying their Souls into Abraham's Bosom, Luk. 16.22. Here is also a Blessing annexed by the Lord, ver. 14. And all the Families of the Earth shall be blessed in thee; that is, in thy Seed. This is that Blessing which comes upon us through Christ, Eph. 1.3. Gal. 3.8, 9.

3. Here is the principal End for which the Land of Canaan was delivered into the Possession of the Posterity of Abraham and Jacob, viz. That there may be a certain Seat or Habitation for that People, of whom the Messiah was to be expected.

2dly, The double Dream of the Patriarch Joseph, Gen. 37.5, &c. which was expounded by Joseph 's Brethren, ver. 8. and his Father, ver. 10. very agreeable to the Event of the thing, as Chap. 41. and the following Chapters

3dly, The Dream of Daniel of the four Beasts that came out of the Sea, Dan. 7 3, &c. which were Types of the four Monarchies of the World, viz. the Babylonian, Persian, Grecian, and Roman, &c.

To the latter Class belong,

1. The Dream of Pharaoh King of Egypt, Gen. 41, of the fourteen Cows and the fourteen Ears of Corn, by which the future State of Egypt, and the neighbouring Country, with respect to Fertility, and the scarcity of Corn, is prefigured, as Joseph himself expounds it, Chap. 41.25, &c. and is evidenced by the Event ver. 47, 54, &c.

2. The double Dream of Nebuchadnezzar; the first is described, Dan. 2.29, &c. viz. of the great, large, splendid, terrible Image of a Man, whose Head was Gold, his Breast and Arms Silver, Belly and Sides Brass, Legs Iron, Feet part Iron, part Clay, and of the Stone hewn out without hands, which brake them to pieces; becoming afterwards a great Mountain. By which typical and symbolical Image: the four universal Kingdoms or Monarchies of the Earth are again shadowed, or adumbrated, as the Prophet himself expounds it, Dan. 2.37. and the following Verses.

But by the Stone cut or hewn out without hands, the spiritual Kingdom of the Messiah is denoted, which when these Monarchies were in being, began to lift up, or erect itself; but at length whatsoever shall remain of the said Kingdoms, he will break in pieces and consume, ver. 44.

So much of Visions which appeared to Men asleep. Such as appeared to Men awake are of a twofold kind, (but of the manner of Appearance, viz. whether with Extasy, or without, is not our work to dispute at present) viz. some have the Exposition or Interpretation of the Types and Symbols, annexed, and some have not.

Visions of the first sort are to be also differenced, forasmuch as the Interpretation of the Vision is taken either from the thing itself, or from its Appellations or Terms, and so it is by an allusive Reason.

Of the first sort are the Visions of Jeremy, Chap. 24. of the two Baskets of Figs, good and bad; by the good Figs, the Restauration of the Jewish and Christian Church which was to come, is prefigured; and by the bad Figs, the carrying away of Zedekiah and the People of Israel into Captivity, is also prefigured, as it is expounded in the fifth and the following Verses.

The 8, 9, 10, and 11, Chapters of Ezekiel agree in the Description of the same Vision of the Prophet, which had four parts; the first part of the Vision obumbrates the Wickedness of the Jews which remained at Jerusalem, Chap. 8. The second figures out the Destruction of the Citizens in the very City, except those whom God had marked, as Chap. 9. The third prefigures the Fire, by which is denoted the flaming Anger and Indignation of the Lord, who by Plague and Famine afflicted the Inhabitants before the taking of the City, and after its taking, utterly burnt and destroyed the whole City, with the Temple; and hence the Glory of the Lord departed, as Chap. 10. The last denotes the Persecution and Ruin of those that escaped the Burning and Destruction of the City, as Chap. 11. So Chap. 37. ver. 1. and the following Verses, there is a Vision of Bones made alive again, and reduced to their former State, by the Immission of the Spirit; by which the Restitution of the Jews, and the Deliverance of the Universal Church, its Resurrection from Death, and its eternal Glory is adumbrated or shadowed forth, as appears ver. 11, & 23. with the Verses immediately following both places. The Vision in the 8th of Daniel, of the two horned Ram, and of the He-Goat with one horn, is expounded by Gabriel, ver. 19. to relate to the Kings of Media, Persia, and Greece, &c.

Amos 7.1, 4, 7. is a relation of certain Visions, by which, as by Types and Symbols, a Famine to come, Warlike Devastations, and the Captivity of all the Israelites after the Extinction of Jeroboam 's Family is denoted, as it is expounded in the same Chapter; see Chap. 9.1. where you have a Vision, that denotes God's departure from the Temple, his forsaking the Jews, and his most sure Judgments against them.

Zechariah 1.8, &c: there is a Vision of a Man riding upon a red Horse, standing among the Myrtle-trees in the bottom, and behind him, red Horses, bay, and white, (so the Hebrew); by which is figured our Savior Christ, dwelling in the Church among the godly, and Angels ministering to him, as Chap. 1. ver. 18. The four Horns denote the Enemies of Israel who invaded them, as the Syrians, Assyrians, and Babylonians on one side, viz. the North; the Ammonites and Moabites from the East; the Edomites and Egytians from the South, and the Philistines from the West. The four Carpenters, ver. 20. which cast out the Horns aforesaid, do figure out those Instruments which God shall make use of, and gather from all parts, to destroy the Babylonians, and those Enemies of the Church, who hindered the building of the Temple, and the City Jerusalem. Chap. 2. ver. 1. there is represented a Man, holding a measuring Line in his hand, to measure Jerusalem; by which the rebuilding of the City in time to come is denoted, Chap. 3. ver. 1. Joshua the High Priest is represented as a Type of Christ, as is plainly intimated, ver. 8.

Chap. 4.2. there is mention of a Golden Candlestick, which is a Type of the Church, and most precious in the sight of God, the Explication of which, with reference to each individual Member, is given by our Savior himself.

The flying Roll, Chap. 5.1. denotes the Judgments of God against the impenitent, and unmannerly Jews. More Examples may be read in this and the following Chapter.

To the latter Clauss belong the Visions we read of, Jer. 1.11, 12, 13, 14. Amos 8.2. of which we have spoke before.

We have treated so far of Visions, whose Antitypes are expounded in the very Text, but there are others which are not so expounded: Therefore we must take their Exposition either from the Circumstances of the Text, or from other places of Scripture; or from the Event, Complement, or fulfilling of the Prophecy; such are Isa. 63.1, &c. where there is a Dialogue proposed by the Prophet, between Christ and the Church, respecting his own most blessed Passion and Merit. And altho there is in that place no direct mention of such a Vision, yet the Circumstances do fairly intimate it, viz. That such a Vision appeared to the Prophet.

In Ezekiel the 40th to the end, we have a Typical Description of the Temple and City: The Antitype of which, is not the City and Temple rebuilt by Zerubbabel and Nehemiah after the Captivity, (as the Hebrew Rabbies, and others have dreamed) but the Mystical Temple of God, his true Church, and the heavenly and spiritual City, as the Learned Doctor Haffenrefferus most learnedly expounds it. Lastly, the Revelations of John, in which the future State of the Church, by divers Visions, both symbolical and typical, is represented (the Explication or fulfilling of which the Event must show) is properly reduced under this Head. So much for Prophetical Types.

Article V. Of an Historical Type, and its first Division.

AN Historical Type is the mystical Sense of Scripture, whereby things acted or done in the Old Testament, (especially what respected the Priesthood and Worship of the Jews) prefigured and adumbrated things acted in the New Testament-times, with respect especially to Christ the Antitype, who is, as it were, the Kernel enclosed in all those Shells of Old-Testament-Ceremonies, Types or Actions, &c.

This may be thus distinguished, (1.) that like an Allegory, it is either innate, (or natural) or infer'd. The Innate is that which is expressly delivered in the Scriptures, or when the Scripture itself shows or intimates, that some Ceremony, or thing transacted, does adumbrate the things related or done in the New-Testament, especially Christ in a mystical sense. This is done, either expressly and implicitly, or tacitly and implicitly; or, which is all one, the Scripture either shows it expressly, or tacitly insinuates the thing transacted to be a Type of Christ: Of the first kind we have many Examples.

The Prophet Jonas was swallowed into the Whales Belly, and vomited out after three days (as Jonah 1.17. and 2.10.) this is a Type of Christ, who lay three days in the Grave, and of his glorious Resurrection, as Christ himself expressly says, Matth. 12.40. & 16.4. Luke 11.29, 30.

The Brazen Serpent which Moses by Divine Command lifted up in the Desert, against the bitings of Serpents, as Numb. 21.8, 9. is expressly said to be a Type of Christ, who was lifted up upon the Cross, and healing Believers of the biting of the Infernal Serpent; John 3.14, 15.

The Constiution and Sacrifice-Offerings of the Levitical Priesthood in the Old Testament, did typically prefigure Christ the High Priest, as Heb. 5. and the following. More Examples may be found upon a diligent search and Meditation of the Scripture.

Examples of the latter sort are these: The Mercy-Seat, or the Covering of the Ark of the Covenant, Exod. 25.17. which typified Christ, Rom. 3.25. so you may compare Josh. 1, &c. with Heb. 4.8. that the Manna was a Type of Christ is told us, John. 6.32.33, &c. The Paschal Lamb, Exod. 12.3, &c. was a Type of Christ, as 1 Cor. 5.7. John 19.36.

The Scape-Goat, Lev. 16.10, 21. was a Type of Christ, as John 1.29. 1 Pet. 2.24.— So was Isaac, Gen. 22.2, 12. with Rom. 8.32. and Heb. 11.19. So Sampson, Judge. 13, &c. compared with Matth. 2.23. where that which is spoken of Sampson, Judge. 13.5. is accommodated to Christ the Antitype: Yet the Phrase 〈 in non-Latin alphabet 〉 , (he shall be called a Nazarene) not used as some say, respecting the words concerning Sampson, but to other Sayings of the Prophets, Isa. 60.21, &c. in which the Messias is called 〈 in non-Latin alphabet 〉 , Netzer, Surculus, a Branch, whence Narareth is derived; hence the Syriac has it 〈 in non-Latin alphabet 〉 Natzerath, or Notrath, Matth. 2.23. and the Reason they give is, that it is said it was written, 〈 in non-Latin alphabet 〉 by the Prophets, in the plural Number, &c.

That King Solomon the Son of David, was a Type of Christ, appears Heb. 1.5. Acts 2.30. & 13.12. where the Promise made to David, spoken in a literal sense of Solomon, 2 Sam. 7.12. 1 Chron. 17.11. is referred to Christ.

The first-born Son of the Lord, as the People of Israel are called Exod. 4.23. when they were to go out of Egypt, is a Type of Christ, the only begotten Son of God, Mat. 3.17. who is said to be called from his Exile in that Nation, Mat. 2.15. where that which is literally said of the Israelites, Hos. 11.1. is accommodated to Christ the Antitype, &c.

An illated or infer'd Type is that which is conseqentially gathered to be such by Interpreters; this is either by fair Probabilities agreeable to the Analogy of Faith — or extorted, and without any Foundation in, or shadow of Sense, from the literal Sense of the Text.

Of the first sort, the Homily-writers and Expositors produce a great many. As the doings of Sampson in marrying a strange Wife, and destroying his Enemies by his Death; altho nowhere in Scripture applied to Christ, yet it is expounded as a Type of Christ, who was spiritually (as it were) married to the Gentiles, and conquered his Enemies by Dying. More Examples are, Gen. 37, &c. respecting Joseph, Numb. 16.47. respecting Aaron (See Isa. 59.2. & Gen. 2.22, 23. Dan. 6.22. Judge. 16.2, 3. 1 Sam. 17.49. 1 Sam. 22.2. with Luke 15, 1, &c.

Of the latter sort, are the wild fantastical Conceits of Papists, and some others, who make Types where there are none. For Instance, Turrecremata makes the Son of David, yea, Christ himself, a Type of the Pope of Rome: For he expounds the words 2 Kings 7.13. thus — I will establish the Throne of his Kingdom forever: that is, says he, I will cause the Supremacy, or Kingdom of the Pope, always to endure, with several other things of the same ridiculous Tenor; which we omit as useless to our undertaking.

Article VI. Other Divisions of an Historical Type.

ANother Division of an Historical Type is this; some immediately respect Christ, [ 2] and some, the Things that belong to Christ. Of the first Sort are such Things as prefigure, and lively set forth his most holy Life, his most bitter Death, his most glorious Resurrection and Exaltation, as in the Examples before recited. Of the latter Sort are, the universal Flood, in which, by the peculiar Blessing of God, Noah and his Family were saved, which is called a Figure or Type of Baptism, 1 Pet. 3.21. (to which Psal. 29.10. may be applied) which, by the Power and Efficacy of the most precious Blood of Christ, saves Men, and is to them the Laver of Regeneration and Renovation of the Holy Spirit. The Parallel of this Type, with the Antitype, may be read in the learned Gerhard, Tom. 4. loc. de Bapt. Sect. 8.

The Bodily Circumcision is a Type of Heart- Circumcision; the former is called 〈 in non-Latin alphabet 〉 , the Circumcision made without Hands; the latter, 〈 in non-Latin alphabet 〉 , the Circumcision of Christ, Col. 2.11.

So our Divines propose some Types of the Lord's Supper, as the Tree of Life in the midst of Paradise, Gen. 2.9. see Rev. 22.14. John 6.53, 54, 55. The Bread and Wine brought forth by Melchizedek, and given to Abraham, Gen. 14.18, 19. The Paschal Lamb eaten yearly ( in 〈 in non-Latin alphabet 〉 ) in Commemoration of the Deliverance of the Israelites from literal Egypt, Exod. 12.27. with 1 Cor. 5.7. & 1.26. the Manna, Exod. 16.15. the Water that came out of the Rock, Numb. 20.11. the Blood of the Covenant, Exod. 24.8. Heb. 9.20. the Shew-bread, Exod. 25.30. the live Coal, Isa. 6.6. the Explication of which, amongst other Types, may be read in Gerhard, tom. 5. de sacr. Euch. sect. 12.

The Types of the New Testament Church (as learned Men say) are Paradise, Gen. 2.8. Noah's Ark, Gen. 6.14, &c. the Calling of Abraham, Gen. 12.1. Joshua 24.2. See more Examples, Exod. 26.1. Josh. 2.18. & 6.23. Psal. 87.1. Gal. 4.22. Mal. 3.3. Yet some of these are reputed Allegories rather than Types.

Types are either of Things, or of Ceremonies: the Types of Things done are, when [ 3] some Actions of holy Men in the Old Testament prefigured some Things done in the New. Thus Abraham's offering his Son, in Obedience to God's Command, and Love to him, typified God the Father, delivering his Son to Death for the Love of Mankind, Rom. 5.8. & 8.32. So Joseph's being sold into Egypt, and afterwards advanced, typified the Humiliation and Exaltation of Christ, Phil. 2.6, &c. Ceremonial Types are, when the Ceremonies, and whole Constitution of the Levitical Worship in the Old Testament, prefigured Things in the New; an evident Explication of which the Epistle to the Hebrews gives.

Article VII. Canons or Rules expounding Types.

Canon I.

IN Prophetical Types we must exactly take notice where Christ manifests himself with respect to his Office and Merit; and where he sets forth other Divine Things, as Judgments, and Blessings.

The Reason of the Canon is; Because the Son of God, before the Fulness of Time was come, Gal. 4.4. did at sundry Times, and in divers Manners ( 〈 in non-Latin alphabet 〉 ) adumbrated and made himself manifest, with his Merit and Passion, to the Fathers and Prophets of the Old Testament, partly by plain Promises, and partly by Typical Visions, and thus he rejoiced in the habitable Parts of the Earth, Prov. 8.31. In which respect he is said to be a Lamb slain from the Foundation of the 〈1 page duplicate〉 〈1 page duplicate〉 World, Rev. 13.8. For the general Understanding of these Types, the Learned give this Rule: Whatsoever Text of the Old Testament treats of the Grace of God, of Propitiation, Redemption, Benediction, and Destruction of Enemies, so that the Light and Explication of it may be found in the New Testament, or that the Circumstances and Emphasis of the Words the • selves discover it; that Text is to be expounded of Christ, together with his Merit and Passion.

Thus the Vision of Jacob's Ladder, prefigures Christ, the true Ladder, by which the Saints ascend into Heaven, as appears by the Circumstances of the Text, which treats of the Propitiation of God, his Divine Protection, and his Blessings upon the faithful Posterity of Believers; Besides, Christ applies this to himself, John 1.51.

Isa. 63.1, 2, 3, 4, 5, 6. There is a Prophetical Colloquy, which respects not only Christ, but also his most bitter Passion, and most glorious Victory; for, (1) the Text discourses of the Propitiation of God, the Redemption of Men, and the Destruction of Enemies. (2) The three foregoing Chapters expressly treat of the Merits and Blessings of Christ. (3) 'It is expounded of Christ, Rev. 19.11, 13, 15. (4) The Circumstances of the Text, and the Emphasis of the Words clearly evidence i • to be as before expounded: of which more in another Place.

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

IRenaeus lib. 2. chap. 40. says thus: A Type and Image (of a Thing) is sometimes different from the Truth, according to its Materiality and Substance: But according to the Habit and Lineament it ought to keep a Similitude, and to show by Things present, Things which are not present. The Reason of the Canon you have Art. 6. God designed one Person or Thing in the Old Testament to be a Type or shadow of Things to come, not in all Things, but with respect to some particular Thing, or Things only; hence we find many Things in the Type, which are not to be applied to the Antitype (which it typifies in some certain Thing only, not in all) especially the Failings and Sins of the Saints of the Old Testament, who did typify Christ, are by no means, neither ought they to be attributed to the most holy and unspotted Jesus. For as a Picture may represent all the Lineaments of the Party pictured exactly, altho there may be some accidental Spot in it, that is not in the Person. So the Life of the Saints may be a Type and Image of Christ, altho they are liable to Frailties and Infirmities incident to human Nature, which are no Representations of anything in Christ. The Use of this Canon is shewn in the Epistle to the Hebrews, where the Priesthood and ritual Sacrifices of the Old Testament are fairly accommodated to Christ the Antitype, yet that there were many Things in that Priesthood, which do not quadrate; as that the Priest was to sacrifice for his own Sins, Chap. 5.3. which does not quadrate with Christ, Chap. 7.27. that Priesthood was 〈 in non-Latin alphabet 〉 , weak and unprofitable, Chap. 7.18. and there were many Priests, neither of which can be applied to Christ, who made all perfect and unchangeable, Chap. 7.24, 25.

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

CHrysostom, Homil. 61. on Gen. says: It is necessary that the Figure have less in it than the Truth, because otherwise it would not be a Figure of Things to come. The Reason of this Canon is the same with the foregoing. For since no one Type can express the Life and particular Actions of Christ, therefore there is altogether more in the Antitype, or other Thing adumbrated, than can be found in Types. And when we say that there is more in the Antitype than the Type, it is to be understood, not only with respect to the Thing, but also with respect to the Manner. Of this Moses and Joshua were Examples, each of which was a Type of Christ. Moses typified Christ as a Redeemer, and Joshua typified him, as he brings his People to Heaven, their true Country. But the Manner varies in both Places, and in that respect there is much more in the Antitype than in the Type. In the Type there is only a bodily or human Deliverance; in the Antitype an heavenly and a spiritual. In the Type there is only a simple or single Redemption; in the Antitype such a Redemption, as is made ( intercedente 〈 in non-Latin alphabet 〉 ) by a redeeming Price, viz. the Blood of Christ, Rom. 3.24. The Redemption in the Type, and the Introduction into the Land of Canaan is made by Moses and Joshua, as by the Ministers of God, Heb. 3.5. In the Antitype our Redemption and Salvation is wrought by Christ, as ( per 〈 in non-Latin alphabet 〉 ) by the principal Author or Cause of Salvation, Act. 3.15. & 4.12. Heb. 5.9. So Moses, when he is called 〈 in non-Latin alphabet 〉 , Mediator, Gal. 3.19. may be termed a Type of the Mediatorial Office of Christ, with respect to the Thing itself; although there be an eminent Disparity in the Manner. Moses is called a Mediator, because of his Office of Interpreting and Teaching, Exod. 19.3. Deut. 5.5. But Christ is not only a Mediator in that respect, but for the great Blessing and Benefit of his Satisfaction, 1 Tim. 2.5, 6. &c.

Canon IV. There must be a fit Application of the Type to the Antitype.

THis Application, besides other Things, (if it be inferred) comprehends this also, that there may be a Comparison made betwixt the Type and the Antitype, as far as the Scripture and the Analogy of Faith will bear it. Here Bellarmine faulters egregiously, lib. 1. de Missa, cap. 9. where going about to prove that there is a true Sacrifice offered in their Mass, he wrests the Type in the Old Testament, Gen. 14. in the History of Melchizedek. For whereas this is a Figure of Christ in a peculiar respect, Psal. 110.4. Heb. 7.17. and that he truly sacrificed Bread and Wine, Gen. 14.18. he concludes it necessary, that Christ also sacrifice Bread and Wine, &c. But besides this, that Articles of Faith are not to be proved by Typical Accommodations, (if not in the Scriptures, as this is not) but by certain and illustrious Evidences of Scriptures, which Bellarmine himself grants. We will encounter this Papistical Quibble, and affirm, that this Application of the Type to the Antitype is not only in the least little consonant to Scripture, (For the Parallel is quite otherwise proposed, Heb. 7.) but quite contrary to it, and a Disparagement to, if not a justling out the only Sacrifice of Christ and his everlasting Priesthood.

Canon V. When there are many partial Types of one and the same Thing, then we are te judge not from one Antitype, but of all jointly taken.

THE Reason of this Canon depends upon the foregoing Canons. For in as much as the Things of the New Testament are prefigured in the Old, 〈 in non-Latin alphabet 〉 , at sundry Times, and in divers Manners, Heb. 1.1. Therefore if a right Judgment of the Thing prefigured ought to be made by Types, we must not examine or meditate upon one Type singly, but many of them together. Here Socinus and his Followers err, when he parallels the Redemption and Mediation of Moses, with that purchased and done by Christ. But besides that Moses is here a Type of Christ only with respect to the Thing, (ration rei) but not (ration modi) with respect to the Manner, as we said Can. 3. For we may allege that we bring our Judgment according to the Canon concerning our Redemption by Christ, and his Mediatorial Office, not from that single Type of Moses, but from others joined with it. For the Manner of our Redemption, which consists in the appeasing of divine Wrath and Satisfaction for our Sins, was more proximately and immediately (though not fully) adumbrated by the Sacrifical Types, chiefly the Scape-Goat, Lev. 16.21. The Redheifer, Numb. 19.2. Nevertheless you are to note here, that the grand Foundation of our Belief in this Point, is not built upon Types, but upon clear Scripture Texts, that unfold the Mystery of our Redemption.

Canon VI. In expounding the Types of the Old Testament we are to examine accurately, whether the Shadow, or the Truth, represented by a Shadow, be proposed: That is, whether the Prophets prophesy of Christ under the Umbrage or Shadow of Types, or in express Terms ( viz. speaking of our Savior in a literal Sense.)

THE Reason depends upon that Custom of Prophetical Speech, yea of God himself, speaking by the Prophets, by which they are wont to make a sudden Transition from the Type to the Antitype, from a corporeal to a spiritual Thing; and when the Speech is of another Thing, to turn themselves to Christ, the Kernel (as it were) of the Scripture, and prophesy of him not under the Shadow of Types, but in express Terms. As for Instance, it is said Psal. 2.7. Thou art my Son, this Day have I begotten thee. Calvin, in his Commentary upon this Psalm, says, that it is to be understood Literally of David, but Typically of Christ. So the Place Micah 5.2. But thou Bethlehem Ephratah, &c. out of thee shall come forth unto me a Ruler, (or Captain) this the same Calvin expounds not literally of Christ, but of some Politick Governor, as a Type of Christ. When yet these, and all Texts of the same Purport are to be understood of Christ literally, which the Coherence and Scope of the Text does clearly prove, &c.

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

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

It cannot be denied but that the Punishments of some Malefactors are accommodated 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 everyone that hangeth on a Tree. In which Words he gives (not obscurely) the Typical Sense of Deut. 21.23. (which is with respect to the Fact itself, or the civil Punishment, or with respect of the Cause or ceremonial Reason added. ) In the said Place of Deuteronomy 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 therefore by this Ceremonial or Levitical Aetiology (viz. a rendering a Reason) [in respect of which the Person hanged, is said to be accursed in the Sight of God, as Things of old were according to the Levitical Ministration.] Respect is had by Moses to Christ the Mediator, as the Apostle expounds it in the aforesaid Place, He is made a Curse and Sin for us, 2 Cor. 5.21. For though the Reason, or Occasion of hanging, in the Old Testament, be vastly different from Christ (for they that were hanged then, were hanged for their own Crimes, but Christ bears the Punishment of other Men's Sins imputed to him); yet, in hoc ipso tertio, in this very third, or meaning, they are Types of Christ, in as much they were accounted Ceremonially accursed by God. See 1 Pet. 2.24. Deut. 21, &c.

Canon VIII. One Thing is sometimes a Type and Figure of two Things, even contrary Things, but in divers respects.

THus the Deluge, wherein Noah was saved, was to Believers a Type of Baptism. But in regard the Wicked were drowned in it, it typified the Damnation of Reprobates at the Great Day. To this Head some refer the Places where Christ, who is called a Rock and a Corner-stone, is said to be to the Godly a Rock or Stone of Salvation, but to the Wicked a Rock of Offence. So Christ is called a Lyon for his Strength; but the Devil is so called for his Cruelty. But the two later are rather a different Explication of one Metaphorical Appellation with respect to different or divers Things.

Canon IX. In Types and Antitypes an Enallage, Permutation or Change sometimes happens, as when the Thing figured and adumbrated takes to itself the Name of the Figure, shadow or Type: and on the contrary, when the Type and Figure of the Thing represented takes to itself the Name of the Antitype.

EXamples of the first Sort may be read Ezek. 34.23. & 37.24. Hos. 3.5. where Christ is called David, who in many Things was a Type of Christ. John 1.29, 36. Christ is called a Lamb, because the Paschal-Lamb was an eminent Type of him: Thus he is called our Passover, 1 Cor. 5.7. Rom. 3.25. Christ is called 〈 in non-Latin alphabet 〉 , the Propitiatory or Mercy-seat, not because of the Propitiation he made for our Sins, 1 John 2.2. but because the Covering of the Ark of the Covenant (which the 70 render by 〈 in non-Latin alphabet 〉 ) was a Type of him.

The New Testament Church is frequently called Zion, Isa. 2.2, &c. Jerusalem, Gal. 4.26. Rev. 21.2. because these were Types of it. The Ministers of the Gospel are called the Sons of Levi, (say some) for the same Reason, viz. that they typified these; but this is disputed. Of the later Kind you may read Examples (1) in Prophetical Types, when the Name of a Person or Thing (which properly agrees with the Antitype, for which the Type is proposed) is given or attributed to any, as Esa. 7.3. and 8.1, 3. So the honest Wife of Hosea the Prophet, and his Children born in lawful Wedlock, by the Command of God, are called a Wife of Whoredoms, and Children of Whoredoms, Hos. 1.2. Because of the Israelites, who were the Antitype, and guilty of this ( viz. spiritual) Whoredom. See ver. 4, 6, 8.

In Historical Types, as when hanging was called in the Old Testament the [ 2] Curse of the Lord; because it was a Type of Christ, who was made a Curse for our Sins, Gal. 3.13. See Esa. 45.1. with 8. verse.

To conclude with a general Canon, 〈 in non-Latin alphabet 〉 , Imagines gerunt nomina sui Prototypi —, that is, Pictures or Figures are called by the Names of the Persons they represent; as, Caesar 's Statue or Picture is called Caesar —: and so of others. See Gen. 41.26. Dan. 8.20, &c.

OF PARABLES. Wherein shall be given (1.) the Definition of the Word, and Thing. (2.) Its Division. (3.) Canons respecting it.

A Parable is called so 〈 in non-Latin alphabet 〉 , which, besides other Significations, which this Subject is unconcerned in, (for it signifies objicere, conjicere, detorquere, committere, appropinquare, transmittere, &c.) denotes conferring, comparing, or the Collocation of different Things Jerome calls it a Similitude, because, as a previous Shadow of Truth, it represents it. Tossanus says, that it denotes the Comparison of Heavenly Things with Earthly; It answers to the Hebrew Mashal: Properly and strictly it signifies an artificial Narrative of a Thing done, to signify another Thing. So Glassius says.

[ 2] As to the different Significations of the Word, it is (first) used to denote any Similitude or Comparison whatsoever, Mat. 24.32. Mark 3.23. where the Word ( 〈 in non-Latin alphabet 〉 ) a Parable is used. (2.) 'It is used to signify any Thing obscurely and figuratively expounded, as Mat. 15.15. where Peter calls the Words of Christ a Parable, ( 〈 in non-Latin alphabet 〉 ) ver. 11. which is expounded ver. 17, &c. (3.) 'It is used to denote a Proverb or Adage, as Luk. 4.23. where that vulgar and overworn Saying of the common Proverb, Medice cura teipsum, Physician heal thyself, is called a Parable. (4.) For a Type of the Old Testament, prefiguring a Thing in the New, Heb. 9.9. & 11.19. where the Word, which we translate Figure, is in the Greek 〈 in non-Latin alphabet 〉 , Parable. (5.) For special Doctrine, which yet is to be understood more universally, and extended more largely, so Luke 14.7. (6.) It is taken properly and strictly for an artificial Narration of a Thing (as it were) transacted, to signify another Thing, as Mat. 13.3, 10, 13, &c. Chap. 21.33, 45. & 22.1. with several other Places, of which you may read more in the first Volume.

[ 3] As to its 〈 in non-Latin alphabet 〉 , the Appellations of a Parable are Hebrew and Greek. The usual Word in the Hebrew is 〈 in non-Latin alphabet 〉 , Maschal (according to the Syriac and Chaldee 〈 in non-Latin alphabet 〉 , the Letter ש being changed into ת, as Mat. 13.18, 24, &c. & 15.15. & 21.33, 45. & 22.1. Mark. 3.23.) from the Root 〈 in non-Latin alphabet 〉 , which signifies to rule or liken (or assimilate) that so the original Signification of 〈 in non-Latin alphabet 〉 might be 〈 in non-Latin alphabet 〉 , a ruling Sentence, viz. an eminent and authentic Saying, or a Similitude and Comparison. This Hebrew Word denotes (1.) the Comparing of one Thing with another, as Ezek. 24.3. (2.) A famous or received Saying, as 1 Sam. 10.12. Ezek. 18.2. (3.) An obscure Saying that needs Exposition, Ezek. 20.49. See 21.5. (4.) A Thing gravely spoken, and comprehending great Matters in a few Words, Job 27.1. Num. 23.7, 18. Chap. 24.3, 15. so Psal. 49.5. & 78.2. (5.) That which is sad and complaining, (or grievous Mourning and Lamentation.) Mich. 2.4. (6.) That which is Ironical and insulting, as Esa. 14.4. Jer. 24.9. Deut. 28.37. 1 King. 9.7. So Hab. 2.6. Prov. 1.1. with ver. 6. See Jer. 24.9. Deut. 28.37. 1 King. 9.7. Hab. 2.6. The Sentences of Solomon are called 〈 in non-Latin alphabet 〉 , Parables or Proverbs, Prov. 1.1, &c. As for New Testament Instances, peruse Mat. 20.1, &c. John 10.6, &c.

2. The Nature and Definition of a Parable.

[ 1] SOme say that a Parable is a continued Metaphor, or an Allegory of Words ( 〈 in non-Latin alphabet 〉 ,) which is a Continuation of Tropes, especially Metaphors; of this Mind is Azorius, Gillius, Morton; but this is not right, for several Reasons shown by the learned Glassius, p. 440. to which we refer. A Parable, according to Jerome, is a Comparison made of Things differing in Nature under a certain Similitude. Varinus describes it, 〈 in non-Latin alphabet 〉 : i. e. A Parable is a Comparison, signifying a Similitude in order to explain, or make the Things treated of perspicuous.

We define or describe a Parable thus: A Parable is a Similitude or Comparison, by which some certain Affair or Thing is feigned, and told, as if it were really transacted, and is compared with some spiritual Thing, or is accommodated to signify it.

A Parable differs from an History, (1) with respect to the Object: for History is a Narrative of Things really done, but a Parable only of a Thing feigned, and adapted to instruct, which yet is not a Lie, as Augustine well says, lib. 2. Quaest. Evang. q. 41. Non omne quod fingimus mendacium est, sed quando id fingimus quod nihil significat, tunc est mendacium. Cum autem fictio nostra refertur ad aliquam significationem, non est mendacium, sed aliqua figura veritatis. Alioquin omnia, quae à sapientibus & sanctis Viris, vel etiam ab ipso Domino figurate dicta sunt, mendacia deputabuntur, quia secundum usitatum intellectum non subsistit veritas in talibus dictis. Hence Horace says,

Ficta voluptatis causâ sunt proxima veris.
And if Fables, accommodated to teach or instruct, are not Lies, much less are Parables.

2. They differ with respect to use; An History gives you a plain simple Narrative. A Parable does not only tell a Thing as if really done, but has withal some reference to some other Thing in order to instruct, either implicitly or explicitly.

A Parable differs from an Example, which the Greeks call 〈 in non-Latin alphabet 〉 . For an Example is but Part of an History, when a Thing, rightly done, is defended or justified from Instances or Practice of the like Thing done before: or when a Thing ill done is demonstrated by a like Example. Thus Christ excuses his Apostles when accused for plucking the Ears of Corn on the Sabbath, Mat. 12. by the Example of David 's eating the Shew-bread, 1 Sam. 21.6. compare Mat. 12.41, 42. Luk. 14.1, &c. & 10.29, 30, &c. where you have the Parable of him that fell among the Thieves. See also Luk. 16.19. the Parable of the Rich Man and Lazarus, &c.

The Division of Parables is thus. In a Parable there are two Parts. The first is the Thing brought as a Similitude: the second is the Application of that Thing, which is (as it were) the Marrow, Kernel or Mystical Sense of it. In Scripture we find three Sorts of Parables. (1) Some relate a Thing done and produced as a Similitude, as the Parable of the Leaven. (2) Some relate to a Thing not done, but of which there may be a Possibility or Probability; as the Parable of the Housholder, Mat. 20. (3) Others relate to a Thing impossible; as when the Trees went to anoint (or choose) themselves a King, Judge. 9.8.

More Examples of Parables read in Mat. 13.3, &c. Luk. 8.4, &c. Mat. 22.2, &c. respecting the fourfold Seed —; the Tares —; and Marriage of the King's Son, Mark 13.34. The Man taking a far Journey.

Canons of Parables.

1. PArables are more frequently used in the New than in the Old Testament. In the Old Testament are these Parables, Judge. 9.8. applied ver. 16. 2 Sam. 12.1. The Parable of Nathan to David, Esa. 5.1. The Parable of the Vineyard expounded, ver. 7. Ezek. 17.2, &c. The Parable of the two Eagles explained, ver. 12. Ezek. 33.2. Of the Watchman, applied to the Prophet, ver. 7.

In the New Testament are these Parables, Mat. 13.3, &c. Mark. 4.3, &c. Luk. 8.4, &c. Mat. 13.24, &c. Mark 4.26, &c. Mat. 13.31. Mark 4.30. Luk. 13.18, 19. Mat. 13.33. Luk. 13.21. Mat. 13.44. & ver. 45, 46, 47. Mat. 18.23. Luk. 7.41. John 10.1. Luk. 12.16, 42. Mat. 24.45. Mark 13.34. Luk. 13.6. & 14.16. Mat. 18.12. Luk. 15.4, and ver. 8. & ver. 11. Luk. 16.1. & 18.2. Mat. 20.1. Luk. 19.11. Mat. 21.28, 33. & 22.2. & 25.1, 14, &c.

2. Christ with good Reason used a Parabolical Way of Preaching —: these Reasons partly concern God, viz. a Fulfilling of the Scripture, as Mat. 13.34, 35. with Psal. 78.2. Or, secondly, Men, who are teachable and Godly (1) for their Information, Mark 4.33. John 3.12. (2) To excite and stir up a Fervor in them of being taught, as Mat. 13.9. Mark 4.9. Luk. 8.7. See Mat. 13.10. Mark 4.10.

Sometimes they are used to stubborn and unteachable Men, who despise the Word, to inform them, stir them up (peruse Mat. 13.9. with Psal. 48. 2 Tim. 2.25.) to check and convince them, Mat. 21.33, 40, 41, 43. See Luk. 7.43. See 2 Sam. 12.6, 7. 1 King. 20.39, 40, 41, 42. Mat. 13.11. Mark 4.11, 12.

3. In Parables, if they be taken entirely, there are three Things, the Root, the Bark, and the Sap or Fruit. The Root is the Scope to which it tends. The Bark is the sensible Similitude, and the Sap or Fruit is the Mystical Sense, &c.

4.

In the right Explication and Application of Parables the Scope of them is principally to be heeded, viz. the Drift of the Spirit, which may be gathered from foregoing and subsequent Things, with which it has any Connection.
See Mat. 20.16. & 19.30. and Mat. 13.31.

5. In Parables there is no necessity of being too sifting and anxious about every single Word, nor ought we to expect a too curious Adaptation or Accommodation of it, in every Part, to the spiritual Thing inculcated by it: but only to mind the Applicatory Part; as the Edge of a Sword is only designed to cut.

6. Parabolical Theology is not argumentative. That is, any Exposition or Accommodation of them beyond their Native Scope, or wherein the Interpretation disagrees with the Analogy of Faith, or where it is superstitiously wrested; this is like the wringing of the Nose, till it brings Blood, Prov. 30.33.

7. It helps very much in the Understanding of Parables, if Men know the Natural Properties of such Things, Arts or Mysteries, as are proposed in the Similitudes. As what Treasure is, what a Jewel or Pearl is, what Mustard, Tares, &c. are.

8. Whereas it is frequently said, that the Kingdom of Heaven is like this or that Thing, we are not to understand that it is so in all its Parts, or in every Respect, but only in such Things as are declared in the Similitude. So Christ is compared to a Thief only in this respect, because he comes in a Time when unlook'd for, or when unexpected, Luk. 12.39.

9. All Parables do not conclude in the same, but in a different Manner. Some from Likeness (a simili) as the seven Parables, Mat. 13. Some from Things unlike, as that of the unjust Judge, Him that desired three Loaves, and the unjust Steward, &c.

FINIS.

AN Alphabetical Table OF THE FOURTH BOOK.

    A.
  • Afflictions.
    • AFflictions compared to Fire, in five respects. Page 378
    • When Afflictions may be said to be very grievous, Page 388, 389
    • The Nature, Kind, and Cause of Afflictions largely opened, Page 377, to 390
  • Ambassadors.
    • Ministers of Christ are his Ambassadors, Page 282
  • Angels.
    • Angels why so called, Page 49
    • They are compared to Watchers; the Reason why, shown in five Things, Page 50
    • Their Work and Office, Page 50, 51, 52
    • Why they are called God's Host, opened, Page 53, 54
    • Why they are compared to the Face of a Man, &c. opened, Page 57
    • Why to a Flame of Fire, opened, Page 62
    • Why compared to Horses, white, red, &c. Page 63, 64
  • Anchor.
    • Hope a sure Anchor, shown at large in eleven Particulars. Page 26, 27, 28
  • Arrows.
    • Afflictions God's Arrows, Page 389
    • What more particularly are God's Arrows, Page 390
    B.
  • Babylon.
    • THe Church of Rome proved to be Mystery Babylon. Page 297
    • First; Negatively. 1. By Whore of Babylon is not meant Jerusalem, 2. Not the Turkish Empire, 3. Not Rome Heathen, 4. Not Protestants of any Denomination, Page 300, to 303
    • Secondly, In the Affirmative. That by the Whore, or Mystery Babylon, is meant the present State and Church of Rome, clearly evinced, Page 322, to 326
  • Baptism.
    • Baptism how taken, Page 36, 37
    • Called a Burial. Page 35
  • Babes.
    • Saints called Babes, wherefore, shown in eighteen Particulars, Page 140, 141
  • Blind.
    • Wicked Men blind, shown in five Partic. Page 230
  • Bitter.
    • How a Saint may be sustained under bitter Afflictions, Page 389
  • Breast-plate.
    • Why Righteousness is so called, Page 10, 11
  • Builders.
    • Why Ministers of the Gospel are called Builders, opened in ten Particulars, Page 277, 278
  • Bulls.
    • Wicked Men why called Bulls, Page 235, 236
  • Burthen.
    • Sin a Burthen, shown in three things. What a Burthen Sin is, opened, Page 344
    • The least Sin a Burthen to a tender Heart, Page 344
  • Bush.
    • The Church compared to a Bush on Fire, shown in six things, Page 106, 107, 108
    C.
  • Captives.
    • Wicked Men Captives, with the Nature of their Captive -State, opened, Page 201, to 204
  • Clouds.
    • Christ 's Ministers why compared to Clouds Page 269
    • False Teachers compared to Clouds without Rain, Page 294
  • Captain.
    • What kind of Captain Christ is, shown, Page 158
  • Cedars.
    • Saints compared to Cedars, opened in five Particulars, Page 181, 182
  • Children.
    • Saints called Children of God, opened, Page 142, 143
  • Conscience.
    • What Conscience is, opened, Page 69
    • Conscience a Witness, shown in ten Particulars, Page 70, 71, 72
    • The Excellency of a good Conscience, Page 73
    • How a good Conscience may be known, Page 74
  • City of God.
    • The Church called the City of God, shown in twenty Particulars, Page 76, to 83
    • What a City Zion is, Page 84
  • Church.
    • Church the Anti-type of Solomon 's Temple, Page 87
    • Church the Anti-type of the second Temple, Page 89
  • Courage.
    • Saints like a Lion for Courage; wherein their Courage ought to be shown, opened in eight Particulars, Page 188
    D.
  • Day of Grace.
    • WHy so called, Page 367
    • How to know when the Day of Grace draws towards an end, shown in five things, Page 368
  • Darkness.
    • Divers Metaphorical Notations of Darkness, Page 383
    • Hell a Place of utter Darkness, Page 411
    • Affliction called Darkness, Page 383
  • Death.
    • Death a Sleep, why so called, opened in three things, Page 399
  • Dead.
    • Wicked Men dead in Sin, what meant thereby, opened in seven Particulars, Page 227, 228
  • Debt, Debtors.
    • Sin a Debt, why so called, opened, Page 332, 334
    • How our Debts are satisfied for, and yet freely forgiven, largely opened, Page 236, to 238
    • Wicked Men why called Debtors, Page 200
  • Devil.
    • Wicked Men compared to the Devil, Page 254
    • Devil why called a Lion, and a Serpent, Page 363
  • Dignity.
    • The great Dignity of Ministers, Page 286
  • Dogs.
    • Wicked Men compared to Dogs, in sixteen Particulars, Page 232, &c.
  • Doves.
    • The Property of Doves, and why the Saints are compared to them, opened in 13 things, Page 192
  • Deceivers.
    • Their many Ways to deceive, laid open, Page 295
  • Door.
    • What the Door is into the true Church, Page 278, 279
    E.
  • Eagles.
    • SAints compared to Eagles, in ten things, Page 141
    • Why wicked Men are compared to Eagles, Page 253
    F.
  • Faith.
    • FAith why called a Shield, Page 16
    • How you may know true Faith, Page 15, 16, 17
    • The Necessity of Faith, Page 19, 20
    • The Difference between a weak and strong Faith, Page 20, 21
    • The Excellency of Faith, Page 15, 16
  • Family.
    • The Church called a Family, Page 128, 129
    • The Nature and Excellency of the Government thereof, Page 128, 129
  • Foxes.
    • Wicked Men why compared to Foxes, Page 241, 242
  • Forgiveness of Sin.
    • What it is we ask of God in that Petition, Forgive us our Debts, Page 340, 341
    • No Forgiveness without Christ's Blood, or Reconciliation made by him, Page 342
  • Fowler.
    • Satan why called a Fowler, and what a subtle Fowler he is, opened in 5 Things, Page 362, 363
  • Floods.
    • Afflictions compared to Floods, in 9 Things, Page 386
    • In what respect God may be said to sit upon the Floods, ibid
  • Field.
    • This World why called a Field, Page 392
  • Furnace.
    • Afflictions why compared to a Furnace, Page 381
  • Fools.
    • Wicked Men Fools or Idiots, opened, Page 111, 112
    G.
  • Garden.
    • THe Church why called a Garden, opened in many Particulars, Page 112, 113
  • Girdle.
    • Truth why called a Girdle, opened in 10 Partic. Page 4, to 8
  • Government.
    • The Nature of Church Order and Government, opened in 12 Partic. Page 129
    • The Excellency of a Family or Church consists in its good and orderly Government, Page 130
  • Gold.
    • The Nature of Gold, and why Faith is compared to it, opened in seven Partie. Page 15, 16, 17
    • The Excellency of tried Faith above Gold Page 18
    • The Godly why compared to Gold, Page 190, 191
  • Goats.
    • Why wicked Men, as Hypocrites, &c. are compared to Goats, Page 243, 244
    • Why the Devil is called the God of this World, Page 359
  • Godliness.
    • Godliness a great Mystery, proved by nine Arguments, Page 371, 372
  • Gray-Hairs.
    • Sin and Judgments upon a People, why called Gray-Hairs, in six Things, Page 357
    • England at this time gray-headed, Page 359
    H.
  • Hardness.
    • CHrist's Soldiers must endure Hardness, opened in seven Particulars, Page 154, 155
  • Harvest.
    • Day of Grace why called Harvest, in 8 Things, Page 370
  • Heirs.
    • Saints why called Heirs, Heirs of God, in six Things, Page 145
  • Heart.
    • Heart of Flesh, why so called, and how such a Heart may be known, in four things, Page 194
  • Heaven.
    • Heaven, why called Paradise, Page 407
    • Heaven called a Crown of Life, Page 409
  • Hell.
    • Hell why called a Furnace of Fire, Page 410
  • Heat.
    • Affliction compared to great Heat, in 8 Things, Page 387
  • Horn.
    • The little Horn, Dan. 7. proved to be the Pope, Page 361
  • Hunter.
    • Satan why called a Hunter, and what kind of Hunter he is, opened in eight Partic. Page 361
  • Hope.
    • Hope a Helmet, why so called, Page 22, 23
    • A Definition of Hope, Page 22
    I.
  • Jewels.
    • SAints why called God's Jewels, together with the Nature of Jewels, opened in seven Things, Page 198
  • Imitate.
    • Saints imitate God, in five Things, Page 144
  • Judgment-Day.
    • Judgment-Day compared to an Assize, in eight Particulars, Page 406
    L.
  • Lambs.
    • WHat meant by Lambs in a large Place, Page 192, 193
  • Laborers.
    • Ministers why called Laborers in 6 things, Page 259
    • Christ's Laborers ought to be sufficiently provided for, largely proved, Page 260, 261
  • Lily.
    • The excellent Nature of the Lily, and why the Church is compared to it, in 8 things, Page 115, 116
  • Light.
    • Light sown for the Righteous, in five respects, Page 384
  • Life.
    • Life of Man compared to a swift Post, Page 393
    • — To a swift Ship, ibid
    • — To a Weavers Shuttle, and to the Wind, Page 394
    • — To a Cloud, and to a Flower, Page 395
    • How we may know a Man who hath a Principle of spiritual Life in him, Page 229
  • Lions.
    • Why Saints are compared to Lions, shown in five Things, Page 188, 189
    • Why wicked Men are compared to Lions, Page 237
  • Locusts.
    • What meant by the Locusts out of the Bottomless Pit, Page 137
  • Love.
    • Why Love is compared to Death and the Grave, Page 30
    • Why to Coals and Flames of Fire, Page 31
    • Christ's Love why compared to Wine, opened in eight Things, Page 34
    M.
  • Man.
    • WHy Man is compared to Earth, opened in seven Things, Page 133, 134
    • Man why called a Worm, and how fitly he may be compared thereto, opened in ten Par. Page 136
    • Man like a Flower of the Field, Page 138, 139
    • Wicked Men mad, or besides themselves, opened in six Things, Page 234
  • Marriage-Day.
    • The Resurrection-Day, the Saints Marriage-Day, and Coronation-Day, Page 404, 405
  • Merchants.
    • Saints spiritual Merchants, in ten things, Page 168, 169
  • Ministers.
    • Ministers why called Angels. Page 258
    • Work of a Minister hard, in five Things, Page 289
    • Who is a true Minister, and how to be chosen and ordained, Page 289
    • The Necessity of a Gospel- Ministry, Page 290
  • Mother.
    • Why the Church of God is called a Mother, Page 110
    • The Church compared to the Moon, Page 86
  • Morning.
    • The Resurrection compared to the Morning, in nine Particulars, Page 402
  • Mountains.
    • Why wicked Men are called Mountains, Page 225, 226
  • Myrtle-Trees.
    • The Nature of the Myrtle-Tree, and what Fruit it bears, and why the Godly are compared to it, in seven Things, Page 184
  • N.
    • WIcked Men naked, Page 247
    O.
  • Olive-Tree.
    • THe Nature of the Olive-Tree, and why the Church is compared thereto, Page 91
    P.
  • Palm-Tree.
    • WHat the Nature of it is, and why the Godly are compared to it, opened in nine Particulars, Page 175, 176
    • The Godly, like the Palm-Tree, flourish under heavy Pressures, Page 177
  • Papists.
    • Papists confuted about Transubstantiation, Page 38, 39
    • Papists spiritual Thieves, Page 246
  • Pilgrims.
    • Saints compared to Pilgrims, opened, Page 175
  • Priests.
    • Why the Saints are called Priests, Page 200
  • Prince.
    • The Devil why called Prince of Darkness, Page 360
  • Planters.
    • Ministers Planters, why so called, opened in fourteen Particulars, Page 275, 276
  • Plague.
    • Sin a Plague, Page 349
    • The Plague of the Leprosy a Figure of Sin, shown in seven Things, Page 344
  • Poison.
    • Sin compared to Poison, in seven things, Page 350, 351
  • Poor.
    • Wicked Men poor and miserable, shown in seven Things, Page 250
  • Providence.
    • Providence of God wonderful in preserving of his People in these Days, Page 108
    • Providence of God compared to Clouds and Darkness, Page 377, 383
  • Prayer.
    • Saints must pray always, what meant thereby, Page 160
    • Special Seasons for extraordinary Prayer, Page 160
    • Prayer a great Ordinance, in six Things, Page 160, 161
    • What hinders the Saints Prayer, Page 161
    R.
  • Race.
    • WHat a Man must do, who would run the spiritual Race, opened, Page 162, to 165
  • Rod.
    • Wicked Men the Rod of God, in five Things, Page 201
    • Afflictions called a Rod, Page 379
    • What Voice is in the Rod, Page 380
  • Rock.
    • The Heart of a Sinner compared to a Rock, in seven Things, Page 251
    • How to know a hard and rocky Heart, shown in five Things, Page 252
  • Rulers.
    • Good Rulers, their Qualifications, and how chosen, and govern, Page 287
    • Ministers of the Gospel, why called Rulers, Page 287
    S.
  • Salt.
    • GRace compared to Salt, in seven things, Page 1, 2
    • Saints compared to Salt, Page 166
  • Satan.
    • Satan's Subtilty in warring against the Soul, Page 153
  • Saints.
    • Saints Joynt-heirs, and yet everyone shall have Possession of the whole Inheritance, Page 145
  • Sepulcher.
    • Hypocrites why compared to a Sepulcher, in four Things, Page 115, 116
  • Sickness.
    • Sin a Sickness, Page 352
    • What a Sickness Sin is, opened, Page 352, 353
  • Sin.
    • The evil and abominable Nature of Sin, largely opened, by divers Metaphors, Page 331, to 350
  • Singing.
    • Singing of Psalms an Ordinance of God, Page 107
  • Spirit.
    • The Spirit of a Man, why called the Candle of the Lord, shown in four Things, Page 68
  • Ship.
    • Why the Church is compared to a Ship, Page 118
  • Shepherds.
    • Ministers compared to Shepherds, in 8 things. Page 280
  • Sluggards.
    • Wicked Men called Sluggards, Page 207, to 210
  • Stewards.
    • Every Saint a Steward, why so called, Page 195
    • Why Ministers are called Stewards, Page 272, 273
  • Soldiers.
    • Saints Soldiers of Jesus Christ, largely opened in twenty two Particulars, Page 149, to 157
  • Spokesmen.
    • Ministers Christ's Spokesmen, opened in six Things, Page 268, 269
  • Swine.
    • The Nature of Swine, and why wicked Men are compared to them in many Partic. Page 216, 217
  • Sleep.
    • Death why called a Sleep, Page 394
    • The Difference between the Sleep of the Godly and the Ungodly, Page 394
  • Summer.
    • Day of Grace called Summer, in 5 things, Page 369
    T.
  • Tares.
    • WIcked Men compared to Tares, Page 222, 223
  • Thieves, Thief.
    • Wicked Men called Thieves, Page 245
    • Sin why called a Thief, Page 331
  • Thorns.
    • Wicked Men why compared to Thorns, Page 124
  • Trade.
    • Godliness a Trade, opened in thirteen Particulars, Page 371, to 376
    • The excellent Trade of the City of God, Page 84, 85
  • Truth.
    • The Excellency of Truth, Page 7, 8
    • Truth taken variously, Page 3
  • Trumpeters.
    • Ministers why called Trumpeters, Page 263, to 267
  • Types.
    • A Treatise of Types, Page 413, to the End.
    V.
  • Vessels.
    • SAints compared to Vessels, Page 186, 187
  • Vipers.
    • The Nature of Vipers, and why wicked Men are so called, Page 248
  • Vineyard.
    • The Church compared to a Vineyard, Page 99, 100
  • Virgin.
    • The Church compared to a Virgin, Page 103, 104
  • Vomit.
    • What meant by turning to the old Vomit, Page 354
  • Uncleanness.
    • Sin an unclean Thing: nothing so unclean as Sin, opened in five Things, Page 355
    • The woeful Uncleanness of Man by Nature, Page 356
    W.
  • Watchmen.
    • MInisters why called Watchmen, Page 263, 264
  • Wells.
    • Why False-Teachers are called Wells with-Water. Page 293
  • Willow-Trees.
    • Why Saints are compared to Willow-Trees, Page 183
  • Winter.
    • Afflictions compared to Winter, in 8 things, Page 382
  • Wilderness.
    • This World a Wilderness, in eight respects, Page 341
  • Wheat.
    • Saints compared to Wheat, Page 178, 179
    • A Trial of Wheat from Tares, Page 177
  • Wormwood.
    • Afflictions compared to Worm. in 3 things, Page 388
  • Wounds.
    • What a kind of Wound Sin is, opened in ten Particulars, Page 346
    • When a Wound may be said to be deadly or incurable, Page 345, 346
  • World.
    • The End of the World, why called Harvest, Page 392
FINIS.
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