ad scientiam lib. 2. cap. 7. Whether or no answers given by Urim and Thummim and the writing upon the wall in Belshazzars palace were immediately from God or by the mediation of Angels is conceal'd from us The two Tables of the Law given to Moses on mount Sinai were written with the finger of God Exod. 31.18 If we compare with this text that of the Psalmist in the 8. Psalme vers 3. When I consider the heavens the work of thy fingers we shall conceive with Maimonides in the 66. chap. of the first part of his More Nevochim that the Law was made the same way that the heavens He tells us how All naturall things are called the work of God but more especially what began by creation such was the Law saith the same authour I shall produce his words as construed by Buxtorfius Quemadmodum stellas non per instrumentum aliquod in coelo collocavit existere fecit sed per primam suam voluntatem Sic quoque Scriptura illa fuit scripta per primam ipsius voluntatem sine aliquo instrumento This his conceit I find countenanc'd by the fifth chap. of Pirke Avoth I shall adde his quotation of the Talmud to the same purpose Nosti quod in hunc sensum in Mischnâ legitur decem res creatae sunt inter vesperas ex eorum numero quoque est Scriptura Tabularum ex quo colligimus extra controversiam in confesso apud omnes semper fuisse Scripturam tabularum esse sicut reliqua opera creationis quemadmodum in Mischna exposuimus Cabbalists say that God created the world in order to the Law In the creation of the world the holy Ghost moved upon the waters when the Law was to be engraven upon the tables of stone God descended upon the mount The same finger which wrought the book of nature wrote the Law The world 's potentia divina the Law voluntas Dei protensa The world 's a compendious expression or copy of Gods power the Law of his will this in letters that in hieroglyphicks * Who conceive from Act. 7.53 Gal. 3.19 Heb. 2.2 the Law was spoken by Angels besides that the Syriack interpreter Acts 7.53 hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per manum mandati angeli and by this Angel meaneth Christ as may be gathered from his translation of Gal. 3.19 where he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 angels in that angels are distinguished from a Mediatour who as he thought was no other but Christ neither could more angels then one unlesse because they organiz'd the aire or clouds or some other body be said to pronounce the Law may see Heinsius upon the first of those texts Maimon also telleth us in his More Nevochim par 2. c. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that a Prophet is oft called an Angel There are mentioned in the acts of the Nicene Council part 1. lib. 1. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No created knowledge was the midwife to either of these births the writing as well as what written was immediately from God God sometimes reveal'd to his Prophets what should come to passe by species resemblances impress'd in their minds These were of two sons are resembled by those which convey sensible objects to the eare and the eye and are called vision and the word of the Lord. The Prophets were the mouth of God and eyes of the Church Vision by Hebrews is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 10.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word of the Lord in Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * See Onkelus upon Gen. 20.3 in Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine verbum sermo if we preferre the term which best pleaseth Cyprian The word of the Lord is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of the Lord Ezech. 11.5 and by Onkelus translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of prophecy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the Lord Ezech. 14.2 by Onkelus is interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of prophecy Vision as likewise the word of the Lord when it denounceth judgements against any people or person †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the burden of the Lord Jer. 23.33 in Jonathans targum is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophecy in the name of the Lord. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a burden each of them when delivered in sleep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dream and every dream sent into the mind from God if predictive of future matters that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Prophecy although it properly signifie as the notation of the word intimateth a prediction in outward words is in the mind ratione principii Thom. Aquin. 2.2 q 171. art 1. concludes that prophecy first and principally consists in knowledge secundarily in speech prophecy coming in a dream as R.D. Kimchi upon Jer. 23.27 is found under one of these The hand of the Lord Jehovah Ezech. 8.1 is as Kimchi well glosseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of prophecy as it cometh in its strength Each propheticall influence may be called the spirit of prophecy and the spirit of the Lord as because it is the gift of God so in that it 's fitly resembled by wind moreover in the first respect may be termed Spiritus sanctus in the other Spiritus sacer On the day of Pentecost when the Apostles were to be endued with the gift of tongues there came a sound from heaven as of a mighty rushing wind Influences such as that which was called the word of the Lord enabled the Apostles to speak with severall languages These like wind could not be contained Balaam could not but speak what God said unto him When the spirit rested upon the seventy Elders they prophecyed and did not cease Numb 11.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of prophecy in Onkelus his paraphrase upon that Comma There 's vehemency in the spirit of prophecy which renders it like a rushing wind Nescit tarda molimina Spiritus sanctus Those words of Ezechiel chap. 8. The hand of the Lord fell upon me may be understood concerning the spirit of prophecy as it comprehends vision and the word of the Lord. The prophet affords instances of both reveal'd to him in the three chapters next following And Villalpand tells us Spiritum Dei cadere there is irruere aut lapsum esse desuper cum vi energiâ more fulguris quo illuminatus simul atque excitatus est propheta non secus quà m si fulgure repentè tangeretur Suidas saith concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which God promiseth Ezech. 11.19 and elsewhere that it is not the holy Spirit but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I may say the like concerning the spirit of prophecy but with this difference that is of the appetitive facultie this of the understanding
himself and made what was remote actually intelligible Moreover vision and the word of the Lord in the minds of prophets were representative of things compounded or divided Themistius tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that intellectus agens is most like unto God Alexander in his second book de anima chap. 20. and 21. holds that intellectus agens is God that it is that understanding which was the creatour of all things Plato seems to be almost of the same opinion by his sixt book de republica Themistius upon the third de anima conceives as much What Aristotle as appears from his words before cited attributes to a light within us Plato de repub lib. 6. referres to a sunne without us to him who is the true light that enlighteneth every one that cometh into the world I mean to the eternall Sonne of God Knowledge saith Plato is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides the eye of the mind and intelligible objects he judgeth a sunne necessary to the procreation of sight of truth of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This sunne to wit whose beams are knowledge and truth I call the off-spring or sonne of the cheif good whom the chief good hath begotten like and equall to himself what this in an intelligible place to the mind and things understood that the other corporeall sunne in a visible place to the sight and things seen Almost each word is big with a deity The sonne of the chief good and whom the chief good hath begotten and begotten like to himself and who is that to the mind and things intelligible which the sunne to the sight and visible objects and that sunne in an intelligible world as this in the visible He could not speak more clearly that there is a Sonne of God or that this Sonne of God is God or that by him mankind is illustrated Platonists had as good reason to conceive that S. John was one of their tribe from the ninth as from the first verse of the first chapter of his * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. thus Amelius in Euseb praeparat Evangel lib. 11. c. 19. Vigerus thus translateth him into latine Atque hoc planè verbum erat inquit per quod sempiternum cùm esset existebant omnia quae siebant quemadmod m Heraclitus loqueretur quod ipsum videlicet Barbarus etiam ille apud Deum in principii gradu ac dignitate constitutum imò Deum simul esse pronunciat per quod facta simpliciter omnia sâ—nt in quo quicquid factum est vivens vita aliquod pro sua quodque naturae fuerit c. Gospel Mankind is illuminated by Christ the eternall word and wisdome of God This illumination by Plato hath place in Metaphysicall contemplations Corruptible things are saith he confus'd mingled with darknesse and as colours not illustrated by the sunne have a perpetuall cloud upon them The mind converting it self to these is perplex'd and intricated in uncertainty and diversity of opinions Truth and knowledge are begotten by an union of the soul with the idea's of the divine essence According to Plato God we see is intellectus agens to wit performeth when metaphysicall truths are understood what offices are commonly ascrib'd to that faculty That God performs by himself what is attributed to the said faculty when truths are conveyed into the mind after a metaphysicall way viz. by the spirit of prophecy cannot be denyed That the lowest order of Angels by the Rabbins suppos'd to conferre the spirit of prophecy * See Maimon de sundam legit c. 7. sect 2. Vorstius upon that tractate c. 1. p. 19. c. 7. p. 90. Selden de Jure Naturali Gentium juxta disciplinam Hebraeorum lib. 1 c 9. p. 110 111 112 113 114 115. That learned Authour in these pages confirmeth that some Pagans Jews Mahumedans and Christians have conceived that somewhat distinct from the soul to wit the supreme God or some of his ministring spirits or each answerably to differences of persons and occasions were intellectus agens I have not hâ—re produc'd any testimonies about Intellectus agens but what occasion'd by discoursing of prophecy I cited in publick before that noble work was printed Authentick writings intimate as I shall shâ—w hereafter that God spake to the Prophets sometimes immediately sometimes by his embassadours the Angels Later Jews as sectatours of Plato are more for mediatours then were their predecessours yet some of them as they hold that their nation is govern'd immediately by divine providence without the intercession of the host of heaven and the Angels so likewise that God immediately illuminated Hebrews which became Prophets I may not here omit that Ralbag upon Pro. 1.8 departeth from most writers of his tribe I mean Jewish Doctours as making intellectus agens the mind or a faculty of it and that against all reason passive Upon the comma quoted My sonne heare the instruction of thy father and forsake not the law of thy mother by father he understandeth God and by mother intellectus agens Intellectus agens its convenient here to preferre his sense before a Grammaticall construction conceiveâ—h Propheticall influences instill'd into it by God For this cause as he goeth on our Doctours of blessed memorie have called it Metatron which signifieth a mother in the Romane language is by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intellectus agens evidently shews that they were of the same opinion The Apostles fill'd with the holy Ghost began to speak with other tongues as the spirit gave them utterance Acts 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est sententiosa quaedam mirifica loqui cujusmodi erant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 item non tam ex se quà m ex numinis afflatu impulsu loqui sicut de prophetis scribitur 2. Pet. 1.21 Thus Beza upon that text They spake with other tongues as the spirit imprinted in their minds representations or characters such as was the propheticall word It 's easie likewise by what hath been spoken to interpret that of our Saviour Mat. 10.19 It shall be given you in that same houre what ye shall speak Divine truths contain'd in sacred Scriptures by which soever of the wayes mentioned at first reveal'd to Prophets when to be committed to writing were by the word of the Lord as a new edition imprinted in the mind of the penman if not known before to such a person or if forgotten perhaps somtimes as to be further confirm'd to him * Maimonie saw this truth but perplexed as through a cloud See More Nevoch part 2. cap. 45. de secundo gradu prophetia at least wise God by the secret insinuation of his spirit unlesse he us'd the ministery of an Angel or some other outward expression equivalent commanded that he should write what he perceived And what thou seest write in a book Rev. 1.11 Write the things which thou hast seen c. vers 19. We have other
favour likewise is constant Acceptablenesse with him is what Thucidides said of a well compos'd history 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our friends upon earth are oft times ignorant of our necessities oft times impotent not able to relieve us sometimes slack and not forward to help and very unconstant Temporal good things are scant cannot fill up the capacities of the soul Neither is the understanding satisfied with humane knowledge nor yet the will with worldly enjoyments Nothing besides God can quiet the mind Thirdly The recovery of what hath been lost occasioneth more joy then doth immunity from dammage So much is expressed in three severall parables Luke 15. one of the lost sheep a second of the lost great a third of the prodigall sonne There 's joy in heaven over one sinner that repenteth more then over ninety nine just persons who need not repentance Luke 15.7 God's more glorified in the conversion of sinners then he could have been by man persisting in integreâ—ity Converts have much more reason of rejoycing then they should have had had they never fallen We reflect with joy upon evils which we have escaped Hac olim mâ—minisse juvabit And our joy beareth proportion to our dangers That our affections might be inlarg'd in spirituall joy and thankfullnesse God hath appointed out of his rich wisdome the Law a School-master to scourge us to Christ Dives was right for the substance of his request containing his affection towards his brethren yet living A tast of hell much commendeth to us the delights of heaven S. Paul as I shewed heretofore is a very pregnant example to this purpose But moreover the glad tidings preach'd by S. Paul are worthy to be accepted by all men as well as to be received with all acceptation The most righteous among men Christ himself excepted stand in need of a Saviour It 's just that I may borrow a sentence from Euripides that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who do what is not good suffer what is not delightfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Herodotus in his Terpsicore Nullus homo poenam sceleris reus effugit unquam Forasmuch as we all have sinned 't is necessary that we all suffer in our own persons or some other for us God the Sonne took upon him sceleris nostri expiandi partes was pleased to become our Saviour That Christ came into the world is a doctrine as true as acceptable It s an honourable truth an axiome in faith The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresse as much if we admit they are an exegesis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the epithite of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For proof of the Thesis I appeal 1. To direct and immediate expressions in sacred Scripture 2. To Christs sufferings 3. To means added for the conversion of sinners 4. To the consciences of sanctified men those who are most sincere in their lives and most competent judges 5. To the prevalency of this doctrine over the power of darknesse over errours and heresies in mens judgements perversenesse in their wills and affections and corruption in their lives First of the first Thou shalt call his name Jesus for he shall save his people from their sinnes Matth. 1.21 To save from sinne is to save from sinne together with its evil consequents The Sonne of man is come to save that which was lost Matth. 8.11 He came to save those who had gone astray those that were sonnes of perdition and to save them so as they should become lost in their own apprehensions For God sent not his Sonne into the world to condemne the world but that the world through him might be saved Joh. 3.17 Here 's deliverance from the sad effects of sinne viz. riddance from pain and a restoring to happinesse I may adde that those who receive Christ obtain a better condition then that which we lost in our first parents Felix lapsus qui talem â—â—ruit Servatorem Holy Job foresaw this Saviour I know saith he that my Redeemer liveth Secondly let us take a survey of Christs sufferings God the Father covenanted with the Sonne that for his sufferings he should see his seed Christ was the second Adam by way of representation a publick person S. August is clear to this purpose Primus homo Adam sic olim defunctus est saith he ut tamen post illum secundus homo sit Christus cum tot hominum millia inter illum hunc orta sunt ideo manifestum est pertinere ad illum omnem qui ex illa successione propagatus nascitur sicut ad istum pertinet omnis qui gratiae largitate in illo nascitur Vnde fit ut totum genus humanum quodammodo sint hominis duo primus secundus Our Saviour is oft called the sonne of man that is of Adam Ezechiel with the Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the sonne of the first Adam man He was the next and onely other common person Had himself been created or the sonne of some one besides Adam created either God through him should have been reconcileable towards some who sinned not suffering or some should have wanted accesse to Christs merits Christ as he was a branch of David Jer. 23.5 and a rod out of the stemme of Jesse Esay 11.1 so likewise of Adam This branch offered up to God sanctifieth the tree Christ declared abundantly that he came to save sinners by what he suffered for them He suffered for us what satisfied divine justice In burnt-offerings and sacrifices for sinne thou hadst no pleasure Then said I Lo I come in the volume of the book it is written of me to do thy will O God Heb. 10.6 7. Gods will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft and in Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that in which God is well pleased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntas signifieth as I have said viz. beneplacitum In Jonathans Targum ancienter then any Scriptures whereof S. Paul was the penman upon Esay in a sentence for substance of sense the same with what was quoted out of the epistle to the Hebrews He thus paraphraseth upon Esay 59.16 Et manifestum est coram eo quod non sit vir cujus opera bona sint Et notum est coram eo quod non sit homo qui stet deprecetur pro eis salvavit eos in brachio fortitudinis suae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in verbo voluntatis suae auxiliatus est eis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum voluntatis ejus is no other thing then his onely begotten Sonne in whom he is well pleased Christs sufferings though but short as considered in themselves nor longer in his expectation he could not despair of victory received vigour from his divine nature triumphed over the demerits of sinfull men The sunne of righteousnesse as Pelbartus allegorizing Gods covenant signified