that as he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was Christ as well as Jesus All who at any time have been anointed by God first have been set apart for some office some encounter or agony secondly enabled at least in some measure to perform what they were design'd for thirdly were fragrant in the nostrills even of God himself Those who were anointed in regard of the first qualification were sacred persons By vertue of the second they were rendred more nimble and chearfull in the performance of their duties The third containeth their interest in others affections From these resulteth gladnesse or joy in themselves We may by gladnesse perhaps not unseasonably understand vigour of courage and strength like oyl above the lees of fear and the reach of danger in the seventh comma of the 45. Palme The 3 4 and 5. verses of that Psalme seem to inform us whither the anointing attributed to our Saviour alludes He 's such a champion against ignorance sinne Satan hell against all the power of darknesse as cannot operam oleum perdere Our Saviour according to his divine nature by reason of infinite perfection was uncapable of any accession of abilities yet was anointed to wit set apart as I may speak with reverence and dissign'd for the Mediatourship by the Senate of the sacred Trinity so ordering In our nature assumed he suffered for our sinnes so perform'd the office of a Priest Illuminating and sanctifying grace which he purchased for us by his sufferings are duely ascrib'd to him and speak him a Prophet and a King Christ who according to his divine nature had essentiall dominion over all creatures as God-man was appointed the heire of all things According to his humane nature he was anointed with the holy Ghost He was anointed in his two natures according to severall capacities but so as he was but one Priest one Prophet one King one Mediatour God the Sonne was active the humane nature passive in the union yet both united are one Christ Christs performances for his Church with their fragrancy and savour of rest refresh both God and man God the Father pronounceth concerning him This is my beloved Sonne in whom I am well pleased Christ was inaugurated at his baptisme but anointed in * Absurdissimum est ut credamus ChristuÌ„ cùm jam triginta annorum esset accepisse Spiritum sanctum cùm Johannes à quo baptizatus est spiritu sancto repletus fuerit jam indè ab utero matris tametsi modo longè inferiori quà m Christus Aug. de Trin. lib. 15. c. 26. the instant of the union of his two natures He was Christ the Lord at his birth Luke 2.11 The Lords Christ when seen by Simeon Luke 2.26 Christ had for some years a Patent-dormient Kings Priests and Prophets were not depos'd or degraded in time of sleep howsoever the functions of their offices were intermitted †Alioqui enim Christo ab initio Spiritus vel omnino non datus vel ad mensuram datus fuisset quod negat ejus praecursor Estius in sentent l. 2. distinct 14. sect 2. His humane nature received a fulnesse of grace as soon as united to the divine Some object against this truth what we reade Luke 2.52 Jesus encreased in wisdome and stature in favour with God and man He encreased in grace wisdome if not in himself yet in others among whom he was conversant and whom he instructed He encreas'd in grace and wisdome if not really yet in the opinion of others He acquir'd some knowledge acceptable to God and man As he grew in stature so for some time in the exercise of wisdome and in favour really with men and as they would conceive with God He grew in the exercise of wisdome and grace in the sight both of God and man That I may expresse what I conceive to be the mind of the Text The use and exercise of his wisdome as it was more enlarg'd became more lovely in the sight of God and man Maimonides noteth Halacoth Melachim Perek 1. That no King but the first of the family was anointed as Saul as David or upon strife as Salomon by reason of Adonias Joas for Athalia Joachas for his elder brother Joachim but Joshua the next king to Moses was not anointed Christ a spirituall King a King that reigneth in mens affections by the appointment of God the Father the A and Ω of that kind moreover who hath not his kingdome without contradiction and strife was according to Maimonides principles not unduly anointed Christ as a King as a Priest and as a Prophet was anointed with the oyl of gladnesse above his fellows He was each of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So much is plentifully expressed in the Epâ—stle to the Hebrews As a Priest he farre surpassed legall priests Heb. in 7 8 9. and 10 chapters The twelve Patriarchs Exod. 28. have each of them his precious stone inscribed with his name in the brestplate of judgement a symbole of the Church under the Law Levie hath the Calcedonie Judah the Smaragd But Revel 21. in the foundation of the new Jerusalem the Church under the Gospel Levie hath the Smaragd and Judah the Calcedon The tribes have their stones in Aarons brest-plate according to their births Our Saviours Calcedon in Levie's place telleth us that he hath put an end to Legal sacrifices If Leviticall sacrifices could have expiated sinnes it had not been necessary that the Priesthood should have been translated As a King he farre excelled all who were types of him both in power and honour Alsheach interpreteth what is spoken Psal 45. concerning the Messias to be meant of Israel and by their companions understandeth heathens ' and Angels of ministery c. Sure we are that Christ was is exalted above all earthly Monarchs and above the glorious Angels These are but ministring spirits None of them hath dominion over mens hearts God said to none of them at any time Sit thou at my right hand till I make thine enemies my footstool God spake in times past by the Prophets but poured out himself in the latter times once for all by his Sonne Christs propheticall office is abundantly more communicable then either of his other .. No one merely a creature could by sacrificing himself expiate mans sinnes or yet oversway mens perverse affections but what light and information Christ imparts to any dark soul he may communicate by ministers angels or men Yet the full revelation to be made of Evangelicall mysteries was reserv'd for Christ as prerogative to his Propheticall office What Christ perform'd as a Priest and what he performs as a King is competible to none of his creatures Had not his sufferings been vigorated by his divine nature they could not have prevailed against our sinnes by which we offended an infinite God before the tribunall of divine justice Neither can any creature create grace in our hearts no earthly scepter can sway our
Esay 7.14 * Here 's habitatio Dei cum carne which the Magicians conceived impossible Dan. 2.11 God assumed our nature and so became Immanuel Behold the Lord rideth upon a swift cloud and shall come into Egypt c. Esay 19.1 This swift cloud in Aquila's translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Euseb Demonstr evang lib. 6. cap. 20. is either our Saviours body or humane nature The hypostaticall union is likewise foretold by Jeremy together with intimation of our Saviours birth chap. 23. v. 5.6 Behold the dayes come saith the Lord that I will raise unto David a righteous branch and a king shall reigne and prosper and shall execute justice and judgement in the earth In his dayes Judah shall be saved and Israel shall dwell safely and this is the name whereby he shall be called THE LORD OVR RIGHTEOVSNESSE * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. Dionysius in an Epistle written to Euphranor and Ammonius against Sabellius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas de sentent Dionysii contra Arianos Intimations and characters of his divinitie run parallel with those of his humanity almost throughout histories concerning him in the Gospels His birth spoke him man but to be born of a †Non audiendus este Kimchius quatenus indigitari fingit ab Esaia prophetiae suae c. 7. commate 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virgin and as some conceive without pain together with the star and ‖ In the exposition of the sixth chapter de Fide attributed to Gregor Thaumuturg it s said he was born the quire of angels attended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that afterward he sate in the midst of Doctours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quire of Angels proclaim'd him God His swadling bands and the manger spake him man and one disrespected amongst men but the shepherds and wisemen worshipping him express'd him God His baptisme administred by John declared him a man but the voice from heaven to be God He was tempted in the wildernesse but overcame wept for Lazarus but rais'd him from the dead slept upon the seas but after he was awaked stilled the waves tempered the clay with spittle but opened the eyes of one born blind Lastly by his death shewed himself man by his resurrection God Man ought to suffer in that he sinned t was impossible for any merely a creature to satisfie divine justice Whatsoever Jews Mahumedans hereticks and heathens may conceive of Christ true believers after S. Peter with much comfort acknowledge him the Sonne of the living God That Jesus Christ God and man was born is as I have prov'd a true saying it 's also worthy of acceptation The Church in whose person Solomon speaks Cant. 2.8 esteems it so The voice of my beloved behold he cometh leaping upon the mountains skipping upon the hils She shouts and skips for joy But neither is rejoycing abstracted from thankfulnesse both are requisite What 's worthy of all acceptation when it meets with ingenuous spirits produceth thankfulnesse as well as joyfulnesse Those are swine which feed upon akorns but never look up to the tree S. Paul expresseth both in the coÌ„mendation of his doctrine He thankfully acknowledges how advantagious Christs coming into the world was to himself the chief of sinners And certainly that acclamation of the Church is the voice of thankfulnesse as well as of rejoycing Their rejoycing is the eccho of their thankfulnesse No man saith our Saviour Mark 9.39 can do a miracle by my name that can lightly speak evil of me Who rejoyce so openly and so emphatically as the Church in the place quoted in the Canticles for a benefit received cannot easily become sons of Belial withdraw their necks from religion forget the obligation cast upon them I may safely adde that the rejoycing express'd by the Church if it be rightly analysed will be found to have in it more de amore amicitiae then concupiscentiae The godly rejoyce more in the advancement of Gods free mercy then in their own salvation They rather chuse to enjoy then to make use of Christ I shall shew before I proceed to the remainder of my Text that Christs comming into the world abstracted from the end of his coming express'd in my Text holds out to us ample matter both of rejoycing and thankfulnesse The approach of any good towards us is matter of joy and if it be freely bestowed upon us likewise of thankfulnesse and so much more of thankfulnesse by how much the more freely it comes from the Donour Grace restored to man as Thom. Aquin. 2. 2. q. 106. art 2. more obligeth to thankfulnesse then grace conferr'd at our creation quatenus that I may use his words magis datur gratis I shall first shew That Christs coming intimated some good towards us secondly That he came freely The former of these propositions is clear'd from the terminus à quo and the terminus ad quem of his motion together with the freenesse of the motion it self I must for the present take for a postulatum what I shall hereafter prove viz. That Christ was not compelled into the world What besides is repugnant to the freenesse of his coming as morall necessity by some fondly conceived to be cast upon him by mans merits cannot import that his coming should not be advantagious to us Christ freely disrob'd himself of glory assum'd the rags of our nature and so disguised visited sinfull mankind That one completely well much more a great man a Prince should bestow a visit upon one sick That any one should own a friend in great distresse especially one guilty of treason is wont to be esteem'd a great favour A traytour if his Sovereigne cast a favourable eye upon him interprets it a pledge of his propitious affections erects his languishing spirits Here the Monarch of heaven and earth visiteth mankind in sicknesse and distresse such as were disaffected towards him such as were traytours against him What is the ordinary temper of the world Cyprian well expresseth in his second Epistle I have not met with any Authour more elegant and copious to this purpose yet conceive that his expressions settle much below his subject I shall onely give you a tast of him you have accesse to the rest at your leasure Paulisper te crede subduci in montis ardui verticem celsiorem speculare inde rerum infra te jacentium facies oculis in diversa porrectis ipse à terrenis contactibus liber fluctuantis mundi turbines intuere Jam seculi ipse misereberis tuÃque admonitus plus in Deum gratus majori laetitia quod evaseris gratulaberis In the same epistle fiunt quae nec illis ipsis possunt placere qui faciunt The men of the world were more then vulgarly wicked when our Saviour came among them The wickednesse of man was great in the earth and all the imaginations of the thoughts of his heart were onely evil continually True religion was no where to
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
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
Jew sh warre reporteth himself to have been a Prophet that he foretold to Vespasian Nero's death Abarbinel upon Esay 11. maketh the times of the second Temple altogether barren of prophecy that he might render them uncapable of the Messias He misreporteth his brethren the Rabbins into the same opinion The Prophet he saith reckoneth up ten conditions which must necessarily be found in King Messias The first of them concerneth his lineage and family The second condition containeth his degree of prophecy The Spirit of Jehovah which should rest upon the Messias is with Abarbinel the Spirit of prophesie This prophecy concerning the Messias could not saith he be fulfilled in Hezekiah because he was not a Prophet nor in the times of the second Temple quòd non fuerit in eis prophetia non Spiritus sanctus sicut acceperunt sapientes beata memoriae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habitare faciam in eo gloriam quae est shechinah sed non habitavit in eo ità jugiter ut in templo primo Shechinah here signifies otherwise then in comments upon Haggie 1.8 afore-quoted viz. the spirit of prophecy Seder Olam zuta determineth in what yeare of the world prophecy expired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In diebus Meshullam floruit regnum Graeciae anno scilicet quinquagesimo secundo Medorum Persarum mortui sunt Haggaeus Zacharia Maleachi Eo tempore cessavit prophetia ab Israel ipse est annus mundi ter millesimus quadringentesimus quartus Aben-ezra saith of Malachy in Malach. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was the last of the Prophets The greater part of the Jews by whom prophecy is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forasmuch as they deny distinction of persons in the Divine essence attended in the use of the term that God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that holy blessed one as they love to speak was a Spirit The holy Spirit doth not onely signifie the third person in the sacred Trinity but likewise the essence of God Tropes from the cause to the effect from the thing signified to the signe are usuall But perhaps the name Ruach hakkodesh as signifying prophecy was first borrowed from the third person of the glorious Trinity We gather from the writings of some Rabbies on this side Christ besides that it 's uncertain whether or no prophecy before Christ incarnated was call'd the holy Ghost a Trinity of Divine Persons Shechinah is call'd the spirit of the Lord Ezech. 11.5 the spirit of God 1. Pet. 4.14 The word spirit in each of these Scriptures is by a Metonymie translated from the holy Ghost to the thing there signified Lest any demand why propheticall influences or any other symbole of Gods extraordinary presence should be called by the name of the third rather then of the first or second person of the sacred Trinity I propound as probable these reasons following 1. The Spirit of God moving upon the face of the waters Gen. 1.2 supposeth for God cherishing ripening perfecting the rudiments of the world in the creation What transcends the spheare of created activity is equivalent to creation The archetypall discovery of things contingent and future is of that rank Should I yield that the bodies assumed by God the Sonne when he preluded to his incarnation the fire which appeared to Moses in the bush the pillar of fire and the pillar of the cloud which went before the Israelites in the wildernesse the cloud and lightning upon mount Sinai the fire which consum'd the sacrifices and the cloud over the ark in the Sanctuary c. were not produc'd immediately out of the barren wombe of non-entity nor yet from indispos'd matter yet by an allusion made to an expression us'd in the history of the beginning of Gods works ad extra the holy Ghost may signifie Gods more then ordinary manifestation of himself 2. As creation which was the first of Gods works is attributed to the first person of the sacred Trinity redemption which is the foundation of all good to be communicated to us which fallen man cannot lay claim to titulo creaturae to God the Sonne so Gods manifestations of himself which conferre to the applying of Christs merits to our selves which bring salvation home to our souls are attributed to the third person Prophecyes which illuminate our minds and sanctifying graces are by this account fitly ascrib'd to the Spirit 3. If we attend the order of persons in the sacred Trinity the holy Ghost is nearest to creatures So the absolving and perfecting of Gods works is congruously attributed to him He is fitly said to brood the waters to overshadow the Virgin Mary to seal the elect Apponit ultimam manum to propheticall influences The hand of the Lord fell upon Ezechiel Ezech. 8.1 In the minds of all Prophets illuminated by the word of 〈…〉 Lord or vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insculpta est forma spiritualis as R. Meir in Avoda Kodesch but in another sense I conceive not that God spake to the Prophets by compounding or dividing acquired species although I think not that way impossible Jamblichus requires the same conditions to prophecy which Plotinus in the last book of his last Euneade and the last chapter to consummate mans happinesse * De myster c. 22. Praesagia saith he sunt animae redeuntis in se in statu simili somno in se inquam id est in rationes seminales intellectuales He expresseth himself more clearly in these words following Quoniam verò sunt in anima rationes generabilium penes potentiam ejus tum effectivam tum etiam cognitivam atque hae rationes dependent à rationibus quae sunt in diis ideò anima his conjuncta rationes in se suscitat in actum There is a seminall vertue in the cognitive part of the soul which cherished by an union made with the divine nature propagateth it self into prophecy The soul withdrawing its self from worldly affairs is thickened into stronger vertue and suscitated by an union made with the idea's in the divine essence is productive of prophecy Plato in his sixth book de Republ. giveth the same accompt of Philosophy to be attained was of the same opinion concerning Prophecy Marsilius Ficinus in his argument to that book expresseth Plato's judgement in these words Ostendit Plato Philasophi montem in ipsa veritatis indagatione sâ—jungi à corporo atque ex quadam sui cognitione divinae menti conjungi ac per insitas sibi ab initio formulas idearum ideas ipsas attingere ab eÃsque ipso contactu lumen excutere quo mox facta foecundior concipiat imò facta validior pariat veritatem id est per ipsas suas conceptiones ideis undique congruat Compare Plato's words in the book praysed To one who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he prescribes this course 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non ante fatigetur expetere desinat quà m propriam cujusque
brief in the redargution of these authours will stand me in good stead †Pererius de divinat Astrolog cap. 3. num 18. Albumazar foretold that the Christian law should not endure above a thousand foure hundred sixty years Time hath demonstrated him a false prophet Some have dreamed that Asia and Affrick shall be converted to Christian religion by the fiery Trigon consisting of Aries Leo and Sagittarius Christian religion say they began under this Trigon which also continued 200. years after Christ born therefore from the yeare 1600. to the yeare 1800. shall be much propagated under the same triplicity ‖ Vide Nunc. prophet p. 8. Not attending that in the 16. century under the watery triplicity consisting of Cancer Scorpio Pisces Christian religion was more disseminated if we attend spaces of earth by Lusitanians Spaniards English and Hollanders then in the 1500. preceding †See Alsted Encycl fol. 1084. col 1. Mahumetisme which as Astrologers say as it began under the watery shall be abolish'd under the fiery trigon gathered strength vigour in the ninth tenth centuries that is under the fiery triplicity Besides that I may here seasonably adde that rule much in use with Jews A testament that faileth in any one point is authentick in none experience hath demonstrated Astrologers vain and ridiculous in the grounds upon which they build those bold assertions produc'd concerning Christianity * Astrol lib. 2. cap. 3. art 4. Campanella's much more temperate then his predecessours He takes for an axiome Leges imperia quae incipiunt in tarditate anomaliarum durant temporibus longissimis He giveth for examples the Babylonian and Romane Empires He addes Christus natus est eligens sibi tempus primi trigoni omnium optimi constantiam anomaliarum Although this Authour here tantùm ait non probat somewhat came into my mind which may render his conjecture plausible In the first 1 3 ten degrees of the Persian sphere is plac'd ‖ See learned M. Selden De Diis Syris Syntag 1. cap. 2. viz. inscribd de Teraphim Joseph Scal. in sphaeram Barbaricam M. Manisii Virgo pulchra capillitio prolixo duas spicaes manu gestans residens in siliquastro educans puerulum lactans cibans eum We have here according to Albumazar and Frier Bacon after him a symbole of the nativity of our Saviour The words cited by the one out of the other are these Intentio est quod beatae virgo habet figuram imaginem infra decem primos gradus virginis quod nata fuit quando sol est in virgine ità habetur signatum in calendario quod nutrit filium suum Christum Jesum in terra Hebraeorum With whom agreeth the book entituled Ovidius de vetula ad Virginem Mariam O Virgo felix ô virgo significata Per stellas ubi spica nitet The sunne also say Astrologers was in Leo at the birth of Christ the lyon of the tribe of Judah Should we grant these reports of the nativities of the Virgin Mary and Christ to be true yet besides that Christian religion as we have demonstrated hath been contracted under a fiery and propagated under a watery triplicity its clear by undeniable authority that God doth not alwayes use the starres as mediating causes nor yet as signes of what he hath decreed in the sublunary world He created vegetables before the sun and moon as some conceive least any should impute their productions to the influences of those planets Vt sponte sol radiat dies illuminat fons rigat nubes irrorat ità se Spiritus coelestis infundit as Cyprian sweetly in the epistle quoted the same may be applyed to Christs coming into the world That Christ came into the world is as I have shewed true and acceptable doctrine In the next place He came to save Ezech. 47. The waters of the Sanctuary now are up to the knees We may partly conjecture what were his intentions by the circumstances of his coming but in the second proposition have them in some measure expressed Christ Jesus came into the world that he might become a Saviour Although my Text seem rather to point at the birth of Christ then the union of his two natures God the Sonne was incarnated that he might save sinners How thankfull heathens have been for temporall deliverances I have explain'd upon occasions before offered and so anticipated what is suitable to the point in hand I adde that messengers sent by the Athenians to thank Antigonus and Demetrius for their liberty were by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the name wont to be given to those who were sent to enquire of the Oracles Had Christ come to rescue such as were entire and upright but enslaved to men or to satisfie for such as had offended men or to deliver such as had offended God from temporall punishments or onely to establish the Angels his friends yet should he have done what all would have looked upon as much to be esteemed by those whom it might concern God the Sonne long before he assumed our nature went before the Israelites in the wildernesse and brought them into Canaan Exod. 23.20 Some Jewish Doctours as Abenezra witnesseth upon this text say that by Angel here is meant the book of the Law others understand the Ark of the Covenant Himself concludeth that the Angel here promised as a conductour to the Israelites is the Angel Michael 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permutation as Cabbalists speak becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Michael There 's onely a Metathesis with jod inserted Abenezra spake a truth which he comprehended not The Angel which went before the Israelites is the same with Michael Revel 12.7 no other then the Son of God * See Jarchey Bar. Nachman upon the place Other Hebrew Authours inferre from that kind of Cabbala which is called †There are three kinds of Cabbala calld 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permutatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notaricum and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gematria Gematria as Elias Levita and David de Pomis acknowledge is a Greek word Geometria significat autem in arte Cabbalistica non terrae aut figurarum dimensionem sed Arithmeticam literarum supputationem qua dictiones diversae sibi invicem aquivalere probantur Gematria that the Angel here mentioned is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 metatron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 metatron saith Rasi in Gematrie is the same that shaddi the same number is exhibited in the letters of each word viz. 314. We must in that comma of Exodus before quoted understand an uncreated Angel Gods name is in him v. 21. that is he is God Nachmanides saith upon the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse est Angelus ille redemptor cui nomen magnum in medio ejus scilicet quoniam in illo dominus petra seculorum is est qui dixit Ego Deus Bethel utpote
quod mei sit regis habitare in domo sua R. Menachem upon the place saith His voice is the voice of the living God Gods children ow to Christ the head of the Church their temporall deliverances but are further obliged to him He came into the world to save sinners So I am faln upon my third proposition Major est Dei misericordia quam nostra miseria The waters of the Sanctuary are now so risen that we may swimme in them Here 's the great mystery of godlinesse 1. Tim. 3.16 The wits of men and Angels could not have plotted such a way for mans recovery The devil suspected not that his endeavours against men should by such means be frustrated * I cannot with Clem. Alex. Paedaegog lib. 3. c. 1. so construe that of Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to make it signifie the hypostatical union of Christs two natures Men may believe but cannot comprehend Christs two natures so united as that he who is eternall may be said to be born in time he who is impassible and immortall to suffer death c. There remain two other depths in Christs coming to save sinners which render his goodnesse as admirable as his wisdome 1. 'T would be an injury with men as Salvian well observed to punish a good sonne for a bad servant Here 's scarce any difficulty but I may opportunely suggest that as Christs willingnesse to suffer for us asserts the justice of God the Father so it is a remarkable part of his free mercy towards us Christ of his own accord laid down his life for us 2. Take into your meditations who were the objects of Christs mercy They were his enemies It 's too frequently a peice of injustice amongst men to rescue by strong hand and abuse of authority those from punishment who deserve to suffer Volenti non fit injuria God without derogation from his justice freely remits what men had sinned against himself He declared together with his justice his holinesse likewise in bringing sinne to condigne punishment and moreover emphatically his rich goodnesse by suffering for sinners and such as were rebels against himself A young student of History saith Polibius universam mundi historiam debet uno intuitu complecti velut in corpus redigere This work is done to our hands in the history of Gods mercies and free love towards us Christ by suffering death for us did omnem bonitatem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All other spirituall blessings meet in this as the radii in the center and as streams in the fountain God's pleas'd to accumulate one mercy upon another God the Father out of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was pleas'd to send his Sonne into the world to die for sinners and to make this mercy the foundation of others necessary in order to their salvation To save sinners was the end the main designe of Christs coming into the world Calvine chastiseth Servetus affirming that Christ should have come into the world although man had not sinned To save sinners was the work for which he came down from heaven Lord speak the word onely said the Centurion Matth. 8.8 and my servant shall be healed Jesus at a distance by his word cured the bodily infirmity of the Centurions servant God by his word created the world God said Let there be light and there was light c. Many conceive that God in regard of his holinesse could not remit mans sinnes without satisfaction All agree that the way of which he was pleased to make choice for our recovery was in many respects most convenient That our spirituall infirmities might be cured that man might be re-created 't was requisite that God should come down from heaven and that he should not merely speak the word be ye saved but that he should do and suffer many things for us Our redemption put God to greater expence then did our creation A signe that we had sunk our selves below nothing Vbi virtus saith Plinie ibi etiam fortuna Here are good tidings for those who were altogether void of virtue here 's salvation for sinners That Christ Jesus came into the world to save sinners is a doctrine worthy of all acceptation 1. This doctrine is acceptable in regard of its authour Should an earthly Prince speak we should hear him with greedy attention 2. Acceptable in regard of those by whom it was delivered It was preached by Angels to Joseph the husband of Mary and the shepherds by the Apostles by Christ himself 3. Acceptable in that contain'd in plain terms Many parts of Philosophy are obscure and the answers of oracles were oft ambiguous vitreum vas lambimus sed pultem non attingimus This doctrine is so clear that he that runneth may read and understand Those who are of weak capacities are not debar'd from it They may tast how good and gracious the Lord is But some truths not fundamentall have their share in these conditions 4. This doctrine in regard of its matter is worthy of all acceptation This is the very life and soul of the Gospel the fundamentall of fundamentalls That substantiall truth which almost all the types in the Law prefigured that cardinall truth upon which dependeth the rest of the Gospel This doctrine containeth good tydings of great joy which shall be to all people Luke 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my text is I conceive the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here are tydings worthy to be received with full with compleat acceptation One soul is more precious then the fabrick of the world certainly each mans soul ought to be more dear to him as the principall part of himself What will it profit a man if he shall gain the whole world and lose his own soul or what shall a man give in exchange for his soul Mark 8.36 37. Secondly as the soul is more precious then all worldly honours treasures and delight so salvation is much better then the soul That which is the happinesse the end of man must needs be better then man Grace is better then nature An habite is extremum potentiae But our happinesse is better then grace It 's better not to be then to be eternally miserable and the fruition of God is much above our beings and means conducing to it There 's a wide hiatus a vast gulf between the largest of worldly blessings and the narrowest of spirituall conferred upon Gods children Those have an interest in one who knoweth all their wants who is ready and able to help upon all occasions The eyes of the Lord are upon the righteous and his ears are open unto their cry Psalme 34.15 Should not God see as well as heare his children should want many things We apprehend not all our own wants and so cannot pray to God for the releif of all God knoweth what we stand in need of before we pray unto him and of his own accord without any monitour is wont to aid us Gods
full credit to divine stories who never consulted with any map who knew not in what parts of the world the scenes were situate Many true believers are uncapable of such knowledge Sacred Scripture oft wholly omits the circumstance of place I shall not need to repeat here what hath been said before against Astrologers who have imagined that the time of God the Sonne incarnated was determined by the starres I could wish that none out-strip'd them in madnesse and blasphemy Those conceive some of them that God hath design'd the starres for harbingers of what he intendeth to bring to passe in the sublunary world others who ascribe to theÌ„ efficacy above their sphere of activity acknowledge that it was conferred upon them by God To subordinate an eternall God to time to make omnipotency depend upon times and seasons to affirm that God could not sooner or later have perform'd what was requisite for the redemption of sinfull men that he could not but effect what things were done or suffered for us at what times they were accomplished farre surpasseth the wildest conceits of vainest Astrologers No one who is compos sui will imagine that God more depended upon time for the union of the two natures of Christ or his suffering death for us then in the creation of the world Time had no existence before the Genesis of the world begun Time saith Spensippus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Stoicks it's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristotle neither expresseth what thing time is nor adequately what things are thereby measured describing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rest quoted expresse not the relative nature or formality of time Motions measure themselves and other motions distinct from them and beings which were for their kind complete or all whose parts coexisted in the least time and in the least part of time conceiveable as well as those which were extended into succession were made up of prius and posterius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saturn the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time with the Poets is the of-spring of heaven with Eratosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the motion of the sunne I cannot with these confine time to the heavens I cannot see but that the motion of a sublunary body may measure the duration of things and consequently be called time agreeably enough to reason and some authorities cited I conceive there was no artificiall motion before man was created but certainly there was naturall at leastwise of the firmament or of the earth Whether or no Angels are able to comprehend the durations of things permanent without some measure applyed or extrinsecall time I shall not need to determine Moneths and years most properly so called are the same with the proper motions of the Moon and Sun We owe dayes whether naturall or artificiall as they denote time to the motion of the earth or else to the common or participated that I may so speak with Philosophers motion of the Sunne Time as distinguished from eternity which limitation I insert as knowing how largely some late authours have used the word necessarily succeeded it's existence supposed in order of nature somewhat created It is clear that time depended upon the Creation not God about to create the world upon time Old Saturn should now be more aged had God been pleased to have anticipated the creation Neither can I see how God is intrinsecally more determined to one time whether imaginary or reall rather then another in creation and the sending of his Sonne into the world then to one person before another in election and the application of Christs merits I know also who thought it a crime mortall not to assent without doubting that the number of years between mans creation and his redemption might be infallibly gathered from Scripture Others deem that events mentioned in sacred Scripture as the Exodus and the destruction of the first Temple the beginning and end of the seventy years captivity God the Sonne incarnated Christs nativity passion resurrection and ascension ‖ See bold Determinations concerning the dayes of the birth death of Adam that I may quote authours not inaccessible apud Joannem Stadium Astronom Histor pag. 17. Doctiss Selden De Ann. Civ vet Judaeorum cap. 8. pag. 44. c. may be applyed to years moneths and dayes on which they came to passe in Cyclicall accompts Chytraeus in a preface to his lectures upon Herodotus and Thucidides determineth both which were the years and dayes of Christs incarnation and passion As for the year of his birth he approveth our common accompt * See Origan Ephemerid part 1. c 1. Lansbergius in the dedication of his three books of sacred Chronol Joseph Scalig. in Proâ—egom ad libros de Emend Temp p. 22. de emendat Temp. l. 6. Sethus Calvisius Isagoges Chronol cap. 46. Gerardus Johan Vossius de natali anno Christi p. 11. which as it is well known is rejected by Chronologers of best judgement We have not a clear computation of the years between our Saviours birth and the first assembly at Nice transmitted to us Neither is it agreed what time interceded between his birth and passion He assum'd our nature if we may beleieve Chytraeus on the 25. of March and 34. years after suffered †Chrysost and August went before him in this opinion The Tesserescaedecatitae boasted that they had learned from the acts of Pilate that Christ suffered on the 25 of March Epiphanius reporteth that he found an History of the acts of Pilate which told him that Christ suffered on the 15. of the kalends of April that is on the 18 of March on the same day of the moneth On the same day according to this Authour 1509 years backward or before his incarnation the first passeover was celebrated by the Israelites before their Exodus from Egypt And our first parents on the same day 2453 years upward were created ‖ Euseb and many after him in several ages affirm that Christ rose from the dead on the 25 of March on which day they conceive the world was created not more to be excused then Chytraeus 'T is not difficult to discover how Chronologers both Jewish and Christian dissent from this Doctour were it lawfull to digresse so farre It s obvious to suspect him with many others to be seduced by an ambition of making things answerable in nature to be likewise sutable to in time He had an eye upon the correspondency between the first and the second Adam and between man form'd and reform'd Again between the Paschall Lambe and the Antitype the Lambe which taketh away the sinnes of the world * Christ saith Chrysostome ought necessarily to suffer on the 25th of March because he was on that day conceiv'd Moreover between Christs coming and the end of his coming He came to save sinners He assum'd a body that he might be fitted to suffer for mens iniquities