when as he saw three men and worshipped one * See also Chytraeus in Chronolog sua ad annum mundi 2205. Christ was the man who wrastled with Jacob Gen. 32.24 and the prince of the hoast of the Lord who appeared to Joshua Joshua 5.13 according to Eusebius in the place quoted We find Gen. 2.7 that the Lord formed man of the dust of the ground and breathed into his nostrils the breath of life and man became a living soul Justin Martyr Irenaeus and Tertullian conceive that the Sonne of God assuming for a time the shape of a mans body took clay in his hands and formed for Adam a body ad exemplar corporeae illius formae quam gestabat insufflando in nares corporis ectypi inspired into it a soul Here 's a preludium to what he performed after his incarnation to his disciples He breathed upon his disciples when he gave them the holy Ghost God the Sonne when at any time before his incarnation he appeared in the shape of a man created as it is most probable a body compleatly such as is wont to be informed with a reasonable soul made it for a time his shechinah and as he withdrew his divine presence dissolv'd it into nothing These apparitions of of God the Sonne much differed from his incarnation When he was incarnated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these preludes to incarnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at leastwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When he appeared to Abraham to Jacob to Joshuah the body assumed was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same cannot be affirmed of his body which he took from the Virgine Mary Christ incarnated dwelt amongst us in a tabernacle or tent John 1.14 That is * The Evangelist in that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probably alludes to the feast of tabernacles in or near the time of which celebrated by consent of many authours of best note our Saviour was born for a short time but assum'd the body conceiv'd by the Virgine not for some short time but for ever When Christs humane nature was shattered in peices the soul and body each rent from the other both remained united to the second person of the sacred Trinity Secondly He assumed this body into the unity of his person what we reade Coloss 2.9 doth not discountenance this truth For in him dwelleth all the fulnesse of the Godhead bodily that is he is very God The Apostle useth an Hebrew idiome The same word in Hebrew viz. nghetsem signifieth corpus substantia and likewise ipsemet ipsummet The verb is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The humane nature was shechinah not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the divine in the foresaid resemblances of incarnation the body assum'd was both You perceive already what was his other coming in the flesh 'T was his coming by way of reall exhibition 'T was the coming of God-man This coming was twofold The first was the union of the two natures The word was made flesh God became man He who was from all eternity adorn'd with infinite and incomprehensible glory condescended to our ragges induit sordes nostras Neither did he take upon him our nature by creation but became one of Adams posterity 'T was requisite that the same who sinned should suffer 'T was requisite that he should be the * Vide Irenaeum adversus haereses lib. 4. c. 57. Sonne of man †In sacred Scriptures what agreeth to Christ by reason of his divine nature is predicated of man and what to him by reason of his humane nature is predicated of God such communication of idiomes is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Nicephorus Bishop of Constantinople in an epistle to Leo Bishop of Rome annexed to the Greek Councels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus much Zonaras promiseth to the Canons of the Ephesine Synode This Councell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niceph. in the epistle to Pope Leo before prais'd See also among the Councels an epistle of Acacius Bishop of Constantinople to Peter Bishop of Antioch And about these mentioned and other heresies concerning Christ an epistle of Faustus Bishop of Apollonius to the same Bishop of Antioch Peter of Antioch is here censured as unworthy of the epithite Christian because he affirmed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in way of reproch called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communication of idiomes clear'd in sacred Scriptures vindicates Peter Fullo Bishop of Antioch The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also howsoever it hath been abused may in regard of its notation be interpreted as Hebrews speak rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad laudem then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad contumeliam He must needs be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as construed by Faustus seems an heretick The Bishop of Antioch his fault is variously reported in the epistles of other Bishops who wrote to him and against him In an epistle written by Pamphilus Abyd Episcop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. In an epistle of Quintian Asculan Episcop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who had ubiquity for his palace was contented to be enclosed in the virgins wombe That God should so farre honour mans nature is a true saying and worthy of acceptation The other coming of God-man Immanuel was his birth Jesus Christ very God against ‖ I mention Arians as most infamous for this heresie but well know that Arius was not among those who profess'd themselves Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodotus saith Eusebius Hist. Ecclesiaest lib. 5. c. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natalius persuasus erat à Theodoti discipulis ut accepto salario haeresis hujus vocaretur Episcopus ità ut denarios centum quinquaginta menstruo tempore acciperet illis itaque conjunctus per visiones commone fiebat à Domino Quoniam verò negligentiùs visionibus attendebat tandem ab angelis flagellatus est ac totâ nocte haud modicè verberatus In Eusebius his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Compare with this sentence 1. Cor. 5.5 1. Tim. 1.20 And Hierome Ambrose Theodoret Oecumenius Theophylact quoted by Bishop in his perpetuall government of Christs church chap. 8. Arians likewise against * Jews denying Jesus Christ to be God abundantly refute themselves and one another See Hebrew comments upon the second Psalme Galatinus de Arcanis Catholicae veritatis lib. 3. Empereur in his comment upon Abarbinel upon Esay in his preface to his translation of Halicoth olam and upon Jachiades upon Dan. c. 11. v. 38. Mr. Henry Smiths treatise entitled Gods arrow against Atheists Sepher Jetzirah as illustrated by Rittangle one to whom the Hebrew language and Jewish writers are so familiar that he might seem to have been born a Rabbie Jews and ‖ The Alcoran acknowledgeth Christ to be Gods embassadour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Word the Gospel to be the word of God but by reasons the
is shie of whatsoever is wont to divert from the practise of piety is intimated in the words following Rambam de fundament Legis c. 7. parag 2. prescribâ—â— to such as would be candidates for the spirit of prophecy sanctimony and abstinency from commerce with the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritus S. vociferatur â—di coetum improborum cum impiis non habitabo Thus R. Isaac in Tauchuma fol. â—6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sequestration from common and profane custome of life Fourthly * See Bava Bathra cap. 1. Jachiad praefat to his comment upon Daniel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congruity of place this they deny to be found any where but in Judea Fifthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opportunity of time All ages say they are not accommodate for the receiving of prophecyes Sixthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a divine disposition that is the free gift and suggestion of God without which the other conditions are by them granted to remain impotent and unfruitfull We may almost by one glance upon sacred Scriptures perceive that the greater part of these conditions were not common to all prophets there mentioned Jambh thus is Orthodox Verum namque vaticinium * De mysteriis cap. 28. saith he non est naturae passibilis aliquo corpore loco tempore clausa sed ab his omnibus absolutae ut queat quocunque in loco vel tempore facta pariter simpliciterque prospicere True prophecy is not of a passible nature cloystred up in some certain body place or time but free from all these that it may foresee alike things done in any place and at any time Gregory and Thom. Aquinas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ait Gregorius in homil Pentecostes Implet scilicet Spiritus Sanctus cit haraedum puerum Psalmistam facit Implet pastorem armentarium sycomoros vellicantem prophetam facit Non ergo requiritur aliqua dispositio praecedeus ad prophetiam sed dependet ex sola voluntate Spiritus sancti de quo dicitur 1. ad Cor. 12. Haec omnia operatur nâ—â—s atque idem Spiritus dividens singulis prout vult Thom. Aquin. 2.2 Qu. 172. Art 3. As it is clear that God determined not the dispensation of prophecyes to circumstances of time and place nor yet to mens naturall tempers or fortunes so likewise that the spirit of prophecy found Balaam mingled with malice and covetousnesse and Saul out of envy persecuting David how abstracted soever they were from these vices whilest they prophecyed I acknowledge that Gods Prophets as many of them as were sanctified could not but be emancipated from the tyranny of vile affections but moreover had all corruptions settled which might hinder them from attending to God speaking to them God did not alwayes immediately work the latter of these effects in their minds Elisha 2. Kings 3.15 called for a minstrell to dispell his grief * See R. D. Kimchi upon the place say some Hebrew Doctours for the losse of Elijah from whose translation till the then present occasion the spirit of prophecy * See R. D. Kimchi upon the place say the same authours rested not upon him to compose his spirits ‖ See R. D. Kimchi and Ralbag upon the place say some much mov'd with indignation at Jehoram See also 1. Sam. 10.5 chap. 16.17 Tacitus saith of the Jews Hist lib. 5. Sacerdotes eorum tibiis timpanÃsque concinebant Grotius upon the last of the Scriptures quoted thus commenteth Marinus de Proclo◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollonius de Miris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi alia ad hanc rem Pythagoreâ—s moris fuit ait Quintilianus lib. 9. cap. 4. cùm somnum peterent ad lyram priùs lenire mentes ut si quid fuisset turbidarum cogitationum componerent Plato likewise in 's laws attributes the same vertue to musick Adde that of Stesichorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See also Butler in the Preface to his principles of Musick As Elisha's mind might be settled and quieted by Musick so also rays'd up to an expectation of God communicating himself Thirdly Christ knew all truths from all eternity depended not upon any for information about those truths which he delivered Fourthly whereas Prophets and Prophetesses in times past receiv'd divine truths after divers manners Christ according to his humane nature in all probability was onely inform'd that way which is most perfect viz. by the word of the Lord instill'd into his mind when he was awake That the contents of this reason may become facile 't is necessary that I enumerate the severall wayes after which God revealed himself to Prophets under the Law and before the Law and explain some of them God spake to Elijah by a still small voice 1. Kings 19.12 to Samuel with a lowder 1. Sam. 3. Samuel by reason of this voice presented to his outward sence was esteemed a Prophet throughout Israel Such under the New Testament was that by which he signified that Christ was his welbeloved Sonne in whom he was well pleased Matth. 3. and that which was heard at our Saviours transfiguration Matth. 17. and another mentioned in the 12. of John This was called Bathcol filia vocis and was gradus nuus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex gradibus spiritus sancti This way of revealing himself God used frequently after prophecy and Urim and Thummim ceas'd in the time of the second Temple as Paulus Fagius relates upon Pirke avoth The still small voice and lowder of which I have spoken were in all probability produc'd by God without the concourse of any creature God long before the Law given to Moses prophecyed to Hagar by the audible voice of an Angel that her sonne should be spread into a great nation Gen. 21.18 God after this way severall times reveal'd himself under the Law in the Old Testament to Zacharias and the Virgin Mary in the New God sometimes spake to his Prophets by outward visions By fire burning the bush but not consuming it Exod. 3.2 signified to Moses that the Israelites though heavily afflicted should not be utterly destroyed by the Egyptians Externall voyces and visions by which things future were presignified were created by God or produc'd by the ministery of Angels Visions might many of them be carv'd in wood stone other matter more of them yet not all be painted It 's impossible to engrave fire or to paint sounds The hand-writing upon the wall which Daniel read supplied the place of propheticall speech Each propheticall speech might be exhibited in letters God spake sometimes by Urim and Thummim on the breast of the high Priest Concerning this kind of prediction see Lev. 8.8 Numb 27.21 1. Sam. 28.6 Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 3. c. 9. Aben-ezra and Menachem upon Exod. 28. Jarehi and Aben-ezra upon Levit. 8.8 Maimon about the implements of the Sanctuary cap. 10. sect 11 12. Ainsworth upon Exod. 28. Empereur in Mosis Kimchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
fervor nullius rei accessu sed caloris abscessu refrigescit 6. Egressio rei è natura propria so 't is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this sense it 's used by Theophrast lib. 3. de caus plant by Plutarch sympos 8. Lactantius his description of ecstasis is as we see too narrow Some Hebrew Doctours hold that Prophets suffered an ecstasie in the last acception See Vorstius upon Maimon de fundam leg c. 7. s 2. I esteem this opinion altogether unworthy of refutation Montanus by words or gestures or both affirm'd that Prophets were wont to be driven into ecstasies of the first and fifth kind mentioned that they were driven into fury and bereav'd of the use of reason The former of these opinions is refuted by Miltiades quoted by Apolinarius and out of Apolinarius by * Hist Eccles lib. 5. cap. 17. Eusebius both of them by Hierome in his preface to his Comments upon Esay and Cunaeus de repub Judaeor lib. 3. cap. 7. That God pro lumine adempto if we understand the light of reason scire futura daret implyeth a contradiction If any affirm that Gods Prophets uttered predictions which by reason of ecstasies into which they were transported they were lesse able then others to understand I adde that what is reckon'd the first among Gods gifts bestowed upon his Ministers should prejudice the receivers I cannot suspect that Gods prophets were not sui compotes One main reason for which God al-sufficient by himself useth instruments is that he may honour his creatures by making them his Ministers I readily believe that it is otherwise with the devils agents How savagely he dealeth with them we may gather from Clem. Alex. in Admonit ad Gentes edit Paris Anno 1641. p. 58. Euseb Hist Eccles lib. 5. c. 16. demonstr Evang. lib. 5. prooem Neither ought we to measure Gods prophets who were sanctified persons by unrighteous men to whom upon certain occasions he communicated himself Dicitur in V. T. Propheta qui furore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 correptus eructat verba quae ipse non intelligit ad laudem Dei pertinentia quamvis non fundat oracula de futuris Talis Saul qui primo libro Samuelis cap. 19.24 prophetans abjecto paludimento humi volutabatur quae quidem erat insania quaedam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad avertendum ejus cogitationem à Davide quem quaerebat ad necem Molin in his Vates lib. 1. c. 4. See also John 11.50 51. Caiaphas understood not his prophecy Peter and Paul fell into ecstasies of the second kind Acts 10.10 and 22.17 Gods prophets I conceive were oft astonished through admiration and fear single or both together whilest God reveal'd himself to them especially if by instruments perceiveable by the eare or eye Moses hid his face for he was afraid to look upon God Exod. 3.6 The women to whom an Angel appeared at Christs sepulchre were affrighted Mark 16.5 when the prophet Daniel saw a vision Dan. 10.8 there remained no strength no comelinesse in him Frail man ever since Adams fall hath been wont to be afraid of messengers from heaven We hence apprehend that Gods prophets sometimes suffered also an ecstasie or want of vigour in their corporeall faculties Their senses were undoubtedly weakened together with their bodies Yet I cannot believe what some Jews affirm That a prophet whether receiving a vision or a dream they acknowledge no other way to prophecy unlesse in Moses was during the time of his information * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say Hebrew Doctours See Abarbinel in his preface to his comments upon Esay wholly bereav'd of the use of his senses Besides that fear which naturally accompanies man in statu lapso another reason may be rendred of that faintnesse which befalls the body in propheticall revelations ‖ Maimon consenteth de fundam leg cap. 7. s 3. The soul neglects those offices which it's wont to perform to the body as occupied by those glorious objects which are offered to the mind Thence together with Gods goodnesse dilating the mind as also from the divine revelations the intellectuall faculty of the soul is strengthened so far what causeth a weaknesse in the body is from introducing a deliquium in the understanding Christ in that according to his humane nature he was pure from guilt could not be astonished with fear nor yet sith nothing befell him whereof he knew not the reason with admiration The inferiour part of his soul was so far conform'd to the superiour and this to Gods will that I cannot conceive that he was obnoxious to ecstasies of the second kind Divine truths were familiar to him it was as meat and drink to him to do the will of his Father Forasmuch as he was not touch'd with fear nor yet rais'd above his ordinary temper and capacity when revelation was suggested to his humane nature he was illuminated without detriment to the strength of his body and sensitive faculties That I may conclude this article each kind of ecstasie in some respect or other denoteth imperfection Moses is by Jews more exempted from them then the rest of the Prophets Our Saviour was humbled by his sufferings but so as he ever remain'd most eminent in his offices Seventhly we ow to Christs merits all revelations of divine truths since Adams fall whether before or under the Law This assertion needeth no explication Our Saviour was anointed a King a Priest and a Prophet Melchisedec was a King and a Priest Moses as also David was a King and a Prophet Elijah a Priest and a Prophet our Saviour as †Some hold that Melchisedec was a type of Christ according to his three offices some conceive was the first who was anointed King Priest and Prophet was the true ‖ Trismegistum vero ter maximum nuncuparunt quoniam philosophus maximus sacerdos maximus rex maximus ex licit Marcil Ficin in arg ad Mercurii Trismegisti Pymand Trismegist He was anointed that he might be fitted to save He was Christ before he was Jesus Labour not for the meat which perisheth but for that meat which endureth unto everlasting life which the Sonne of man shall give unto you for him hath God the Father sealed Joh. 6.27 Christ glorified not himself to be made an high Priest but he that saith unto him Thou art my Sonne to day I have begotten thee As he saith also in another place Thou art a Priest for ever after the order of Melchisedec Heb. 5.5 6. see also verse 1. and 4. of the same chapter Christ was authoriz'd by God to save sinners We have the great seal of heaven for his sufficiency we may safely rely upon him as our Jesus This name imports the end of Christs coming into the world and what benefit is to be received from him Thy name is as oyntment poured forth therefore do the virgins love thee Can. 1.3 Jesus is nothing else but Christus
same which are used by Jews insinuateth that a Trinity of persons in the divine essence is impossible It falsely supposeth that if there be three persons there must needs be a Trinitie of Gods That article of Christian faith concerning the Son of God becoming the sonne of man is misconstrued Azoar 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they say that God assum'd a Son Christians are by Mahumedans call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Associantes that I may use the words of Erpenius in Histor Joseph comma 106. Quod Jesum Christum Deum esse dicunt veróque Deo tanquam diversum ut faliò illi opinantur adjungant Christians affirm not that God became a father by assuming into his nature the person of God the Sonne nor yet that the two natures of the Sonne of God are distinct persons nor that God hath more sonnes then one unlesse by adoption and spirituall generation by which I mean regeneration See in the supposed Gregory Thaumaturgus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and σ. with their elucidations Christ is the Sonne of God the father those who are regenerate although opera trinitatis ad extra sunt indivisa according to Scripture language are born of the spirit The faith embraced by Christians acknowledgeth for its rule the Gospel which authours of the Alcoran confesse to be divine truth But moreover should Christians at any time have erred as affirming that the divine nature was divisible or divided at indâ—gni â—i qui reprehenderent who affirm that God when he had form'd the body of man of mud breath'd into it part of his own soul As Christ is God so he is equall to God the Father The same indivisible nature cannot agree to severall persons according to severall degrees Eusebius doth not contradict what propounded in sacred Scriptures to be believed as did Arius but also the light of naturall reason In his Evangelicall demonstration God the Father is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And cannot saith Eusebius assume a body God the Sonne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compar'd with God the Father is saith Eusebius blasphemously as an ambassadour to his prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Demonstrat Evangel lib. 5 c. 1 4 6 9 10 11 13 20. the title of the twenty fifth chapter cap. 30. lib. sexti prooem c. 16 17 20. That I may omit similitudes by which Feild upon the Church Dr. Andrews in his sermons and Dr. Jackson in his knowledge of our Lord Jesus Christ chap. 30. excellently illustrate the union of the two natures in Christ Gregory Thaumaturg serm in Annunciat Mariae virginis conceiveth that the Margarite consisting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex duabus naturis ex fulgure nimirum aquâ is a fit resemblance The Trinity of persons in one undivided nature whereof each is infinite without infinetenesse multiplied and duality of natures whereof one is finite the other infinite in the same individuall person are mysteries which men and angels ought to believe and may admire but cannot comprehend nor perfectly represent by any resemblances Mahumedans very man against the Marcionites God and man together by personall union against the Nestorians came into the world that is was born This is his advent or coming meant in my text He came into the world that is was in lucem editus This his coming was promised to our first parents in Paradise prefigured by variety of types prophecyed of by Jacob Gen. 49.10 foreseen by Job as may be gathered from Job 19.25 prophecyed of * With whom I may joyn Hermes in his book inscrib'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Lactantius lib. de vera sapientia cap. 6. Marsil Ficin Argument in Merc. Trismegist Pymand by Balaam Num. 24.17 promised to David 2. Sam. 7.16 and 1. Chron. 17.11 12. foretold by the †See Constantines oration in Eusebius after the life of Constantine cap. 18. and 20. Clemens Alexandrinus Strom. l. 6. Lactantius lib. 4. c. 6. to whom may be added Justine Athenagoras Austine Virgil Eclog. 4. others If any surmise that predictions attributed to Sybills were feign'd by Primitive Christians preposterously ambitious of promoting a good cause let him see Constantines oration before praisd his Epistle also to Arius and his sectatours extant in the acts of the Nicene Councell part 3. Sybills celebrated by a quire of Angels honoured by the three Persians testified by God himself God is pleased to dwell with man on earth the heavens cannot contain him 2. Chron. 6.18 The voice of my beloved behold he cometh leaping upon the mountains skipping upon the hils Cant. 2.8 Vultis ipsos ejus saltus agnoscere saith * In Evangel Hom. 19. Gregory upon that place He leaped saith he from heaven into the wombe from from the wombe into the manger from the manger to the Crosse from the Crosse into the grave from the sepulchre he returned into heaven The first of these leaps is by Chrysostome called a great stride by the second of them he reach'd into the world according to the mind of my Text He who was †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nonnus eternal was born This is a true saying God who is truth it self prophecyed and promised this birth to our first parents in paradise God out of his transcendent lenity promised mercy before he passed sentence upon them Our Saviour is called the womans seed Gen. 3.15 Were †Antiquitat Judaic l. 1. c. 2 Josephus orthodox in what he reports concerning the serpent which seduc'd our first parents 't were an easie matter for the womans seed to bruise his head He mistakes both in naturall and theolo-history in that as affirming that the serpent before he deceived our first parents had the facultie of speech went upon feet and by reason of that misdemeanour was amersd these abilities and also had poyson as a badge of his enmity towards man put under his tongue in this as esteeming what was onely the instrument in tempting Eve the principall cause and the promise a precept the observance of which would prove but of shallow advantage that Gods meaning was that every one as he met with a serpent should strike it upon the head which contain'd in it somewhat hurtfull to mankind Onkelus attained the mind of the sentence He thus paraphraseth I 'll put enmity between thee and the woman and between thy sonne and her sonne he shall remember what thou didst to him in the beginning and thou shalt observe him in the end The sonne of the woman our Saviour not the Virgin Mary as Papists blasphemously affirm brake the serpents head the first of the devils works against mankind the devill by his malicious attempts endeavoureth to hinder the consummation of Gods works of mercy the application of Christs merits No one unlesse the Sonne of God as well as the seed of the woman could be able to bruise the serpents head Behold a virgin shall conceive and bear a sonne and shall call his name EMMANVEL