signifying that Christ should make sons of God out both of those who in the flesh were free and of slaves, granting to all alike the gift of the life-giving Spirit. And he did all for the sake of the younger, Rachel, who typified the Church, for whose sake Christ endured 4.”

3

Justin, ibid. Εἰς ἀποκατάστασιν ἀμφοτέρων τε τῶν ἐλευθέρων τέκνων καὶ τῶν ἐν αὐτοῖς δούλων Χριστὸς ἐλήλυθε, τῶν αὐτῶν πάντας καταξιῶν τοὺς φυλάσσοντας τὰς ἐντολὰς αὐτοῦ· ὃν τρόπον καὶ οἱ ἀπὸ τῶν ἐλευθέρων καὶ οἱ ἀπὸ τῶν δούλων γενόμενοι τῷ Ἰακὼβ πάντες υἱοὶ καὶ ὁμότιμοι γεγόνασι.

4 IV. xxi. 3. Si quis autem et actus qui sunt Jacob addiscat, inveniet eos non inanes, sed plenos dispositionum. Et imprimis in nativitate ejus, quemadmodum apprehendit calcaneum fratris, et Jacob vocatus est, id est, supplantator; tenens, et qui non tenetur; ligans pedes, sed qui non ligatur; luctans, et vincens; tenens in manu calcaneum adversarii, id est, victoriam. Ad hoc enim nascebatur Dominus, cujus typum generationis præstabat, de quo et Joannes in Apocalypsi ait: "Exivit vincens, ut vinceret." Deinde autem primogenita accipiens, quando vituperavit ea frater ejus: quemadmodum et junior populus eum primogenitum Christum accepit, cum eum repulit populus ætate provectior, dicens: "Non habemus Regem, nisi Cæsarem." In Christo autem universa benedictio: et propter hoc benedictiones prioris populi a Patre subripuit posterior populus, quemadmodum Jacob abstulit benedictionem hujus Esaü; ob quam causam fratris patiebatur insidias et persecutiones frater suus, sicut et Ecclesia hoc idem a Judæis patitur. Peregre nascebantur xii tribus, genus Israel, quoniam et Christus peregre incipiebat duodecastylum firmamentum Ecclesiæ generare. Variæ oves, quæ fiebant, huic Jacob merces: et Christi merces, qui ex variis et differentibus gentibus in unam cohortem fidei convenientes fiunt homines, quemadmodum Pater promisit ei: "Postula," dicens, “a me, et dabo tibi Gentes hæreditatem tuam, et possessionem tuam terminos terræ." Et quoniam multitudinis filiorum Domini Pro

Rahab the harlot, again, who was a heathen and a great sinner, and received the three spies, and by reliance upon the scarlet thread, (which meant the same thing as the passover,) was saved, whilst the city in which she lived was destroyed, is a type of sinners in all future ages, who, revering the Trinity, and by faith in Christ our passover, are saved, whilst the world of those who rejected him are lost 5.

phetæ fiebat Jacob, necessitas omnis fuit ex duabus sororibus eum filios facere; quemadmodum Christus ex duabus Legibus unius et ejusdem Patris: similiter autem et ex ancillis; significans quoniam secundum carnem ex liberis et ex servis Christus statueret filios Dei, similiter omnibus dans munus Spiritus vivificantis nos. Omnia autem ille faciebat propter illam juniorem, bonos oculos habentem, Rachel, quæ præfigurabat Ecclesiam, propter quam sustinuit Christus: qui tunc quidem per Patriarchas suos et Prophetas præfigurans et prænuntians futura, præexercens suam partem dispositionibus Dei, et assuescens hæreditatem suam obedire Deo, et peregrinari in sæculo, et sequi verbum ejus, et præsignificare futura. Nihil enim vacuum, neque sine signo apud Deum.

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' IV. xx. 12. Sic autem et Raab fornicaria semetipsam quidem condemnans, quoniam esset gentilis, omnium peccatorum rea, suscepit autem tres speculatores, qui speculabantur universam terram, et apud se abscondit, Patrem scilicet et Filium cum Spiritu sancto. Et cum universa civitas, in qua habitabat, concidisset in ruinam, canentibus septem tubicinis, in ultimis Raab fornicaria conservata est cum universa domo sua, fide signi coccini: sicut et Dominus dicebat his, qui adventum ejus non excipiebant, Pharisæis scilicet, et coccini signum nullificant, quod erat pascha, redemptio et exodus populi ex Ægypto, dicens: "Publicani et meretrices præcedunt vos in Regno cœlorum."

The same type is acknowledged by Clement of Rome, in his

Joshua, again, he makes a type of Christ, bringing his people into their eternal inheritance, as Moses brought them out of captivity; and he further declares that as Moses, representing the law, rested, in prefiguration of the cessation of the law, so Joshua, as representing the Gospel, and a perfect type of the personal Word, discoursed to the people; and that as Moses gave the manna, so Joshua gave the new bread, the first-fruits of life, a figure of the body of Christ 6.

He finds a very humble parallel to our Lord in

First Epistle to the Corinthians, § 12. Καὶ προσέθεντο αὐτῇ δοῦναι σημεῖον, ὅπως κρεμάσῃ ἐκ τοῦ οἴκου αὐτῆς κόκκινον, πρόδηλον ποιοῦντες ὅτι διὰ τοῦ αἵματος τοῦ Κυρίου λύτρωσις ἔσται πᾶσι τοῖς πιστεύουσιν καὶ ἐλπίζουσιν ἐπὶ τὸν Θεόν.—Likewise by Justin, Tryph. 111. Καὶ γὰρ τὸ σύμβολον τοῦ κοκκίνου σπαρτίου, οὗ ἔδωκαν . οἱ κατάσκοποι Ῥαὰβ τῇ πόρνη, ὁμοίως τὸ σύμβολον τοῦ αἵματος τοῦ Χριστοῦ ἐδήλου, δι' οὗ οἱ πάλαι πόρνοι καὶ ἄδικοι ἐκ πάντων τῶν ἐθνῶν σώζονται, ἄφεσιν ἁμαρτιῶν λαβόντες.

6 * Frag. xix. Λάβε πρὸς σεαυτὸν τὸν Ἰησοῦν υἱὸν Ναυῆ. Ἔδει γὰρ ἐξ Αἰγύπτου Μωϋσῆν τὸν λαὸν ἐξαγαγεῖν, τὸν δὲ Ἰησοῦν εἰς τὴν κληροδοσίαν εἰσαγαγεῖν· καὶ τὸν μὲν Μωϋσῆν, ὡς νόμον, ἀνάπαυλαν λαμβάνειν, Ἰησοῦν δὲ, ὡς Λόγον, καὶ τοῦ ἐνυποστάτου Λόγου τύπον ἀψευδῆ, τῷ λαῷ δημηγορεῖν· καὶ τὸν μὲν Μωϋσῆν τὸ μάννα τοῖς πατράσι τροφὴν διδόναι, τὸν δὲ Ἰησοῦν τὸν νέον ἄρτι [rather ἄρτον], τὴν ἀπαρχὴν τῆς ζωῆς, τύπον τοῦ σώματος τοῦ Χριστοῦ· καθά φησι καὶ ἡ γραφὴ, ὅτι τότε ἐπαύσατο τὸ μάννα Κυρίου μετὰ τὸ φαγεῖν τὸν σῖτον λαὸν ἀπὸ τῆς γῆς.

Clement of Alexandria, Protrept. 9. § 85. & Pædag. I. 7. § 60, makes Joshua a type of Christ, but draws other parallels

than those of Irenæus.

the ass of Balaam: for as all men rest from toil by mounting on a beast of burden, so Christ gives us repose from the toil of our souls by bearing the burden of our sins 7.

The last specimens of types which I shall bring forward are to be found in the history of Samson. The temple in which he found his death, filled with Philistines, St. Irenæus supposes to represent the world of the ungodly; Samson himself is God's true people; the two pillars are the two covenants; and the lad who conducted Samson to the pillars is John the Baptist, leading God's people to know the mystery of Christ 8.

These types will, of course, bring with them to the mind various degrees of probability. The Scripture itself teaches us the principle of typical application ; and no person who considers the manner in which

* Frag. xxiii. Καὶ οὗτος ἐπεβεβήκει ἐπὶ τῆς ὄνου αὐτοῦ. Ἡ μὲν ὄνος τύπον εἶχε σώματος Χριστοῦ· ἐφ ̓ ὃν πάντες οἱ ἄνθρωποι ἐκ καυμάτων ἀναπαυόμενοι, ὡς ὑπὸ ὀχήματος βαστάζονται. τὸ γὰρ φορτίον τῶν ἡμετέρων ἁμαρτημάτων ὁ Σωτὴρ ἀνεδέξατο.

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• Frag. xxvii. Τὸ μὲν οὖν παιδάριον χειραγωγοῦν τὸν Σαμψὼν προτυπωθήσεται εἰς Ἰωάννην τὸν Βαπτιστὴν, ἐπιδεικνύντα τῷ λαῷ τὴν εἰς Χριστὸν πίστιν. ὁ δὲ οἶκος, εἰς ὃν ἦσαν συνηγμένοι, σημαίνεται εἶναι ὁ κόσμος, ἐν ᾧ κατῴκει τὰ ἀλλόφυλα ἔθνη καὶ ἄπιστα, θυσιάζοντα τοῖς εἰδώλοις αὑτῶν· οἱ δὲ δύο στύλοι, αἱ δύο διαθῆκαι. τὸ οὖν ἐπαναπαυθῆναι τὸν Σαμψὼν ἐπὶ τοὺς στύλους, τὸν διδαχθένται λαὸν ἐπιγνῶναι τὸ τοῦ Χριστοῦ μυστήριον.

the various books of the New Testament were written, their occasional nature, so to speak, will suppose that the whole of the types are developed in it. We must therefore be left to ourselves, in some degree, to discover the other types; and yet it cannot be supposed that all the resemblances our mind can strike out were absolutely intended. But it must be some recommendation of any typical application, to say the least, to find it struck out in that early age, when those who had conversed with apostolical men were living and where we find a number of writers agreeing to adopt any one type, (as, for instance, Clement of Rome, Justin and Irenæus, make Rahab's scarlet line typical,) it will, I suppose, appear to most minds to have a very high probability. And it is only by noticing the types in each early writer, that we can arrive at this species of authority for any one particular type.