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
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
〈◊〉 might be used for a Poet ordinary practise of authentick authours sufficiently warranting who much more properly might be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poets feign'd themselves Enthusiasts To relate what 's past and contingent without aid from â—emory and history by a Metaphor hath frequently the name of prophecy as not lesse difficult and proceeding from the same principles Let them shâ—w the former things what they be or declare us things for to come that we may know ye are gods Esa 41.22 23. Tria proposuerat Porphyrius de divinis operibus Primum ad haec animaâ— esse causâ—m instrumentalem Secundum animam quandoque esse causam principalem Tertium animam posse ita esse ex aquo concausam ut ex ea Spiritúque divino tertia quaedam species substantiae vel subsistentiae fiat Jambl. de myst c. 28. Ait animam quandoque generare potestatâ—m essentiâmque daemoniacam imaginantem futura ibid. Porphyrius ait Vaticinium esse passionem qâ—â—ndam phantasiae subortam vel ex cogitationibus nostris vel instinctu corporalis in nobis naturae vel similiter incideâ—â—tem ut phreneticis contingit vaticinari Ad hoc autem adhibet signa quod in statu vaticinis agit quidem imaginatio vehementer sensus autem interim â—coupantur cuhibentur Item quod suffumigationes adhibentur divinaturo videlicet ad phantasiam afficiondam Item â—â—â—â—cationes ad eandem affectionem incitandâ—â— Item quòd non omnes sed juvenes simpliciorésque ad hoc idonei sunt Jambl. de Myster c. 29. Porphyrius conjectabat affectionem quandam nostrae naturae vel corporalem vel animalom ad vaticinium conferre praecipuè ex eo quod qui advocabant in hominem vaticinium gestabant lapillos quosdam atque herbas ligabántque nodos sacros itémque ligata solvebant mutabant quoque proposita in eis qui talia ab illis acceperant ex malis meliora reddebant ibid. Idem ait Non esse contemnendam artem quae ex certis vaporibus ad ignem sub opportunis stellarum influâ—cibus facit deorum idola in aâ—re protinus apparentia similia quodammodo diis habentia simileÌ„ aliquam efficaciam ibid. Porphyrius ait Idolorum factores in fabrica observare coelestium cursum dicentes quo potissimùm coelestium currente cum quo vel quibus concurrente vaticinia vera provenient aut falsa item quae ibi fiunt utrùm significativa sint effectiváve vel contra significationis efficacia vacua cap. eodem There be some perfumes prescrib'd by the writers of naturall magick which procure pleasant dreams and some others as they say that procure propheticall dreams as the seeds of flax fleawort c. Thus the Lord Verulam in his naturall history cent 10. exper 933. That the Teraphim mentioned in Genesis and Judges and Hosea were us'd in divination is conspicuous from S. Austine in 's 94. question upon Genesis from Aben-ezra upon the 31. of Genesis and from the names by which the word is translated We find in the Septuagint in Hosea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word by which they interpret Urim in the â—8 of the first of Samuel in Zachary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Aquila the Teraphim are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Targum of Hosea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declarantes In the 4. of Hosea verse 12. My people ask counsel at their stocks and their staffe declareth unto them A wisard is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 20.6.27 and a living creature whose mouth after it had been put in the mouth of the wisard foretold future things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Jews from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know The devil and his agents arrogated to themselves the faculty of foreknowing and declaring future things and many were so fond as to believe them Such future events as proceeded in an ordinary course from celestiall and sublunary bodies the devil might foretell by his insight into nature but predictions of this sort are improperly term'd prophecy He might discover some future contingent things by knowing the Scriptures as that Alexander the great should subdue the Persians He might foretell also what God revealed to him the deaths perhaps of some persons because God had appointed him their executioner Sometimes he gave his Oracles according to conjecturall knowledge as taking notice of humane affairs their counsells and contrivances * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschilus in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent to Dodona in Aeschilus his Prometheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He dissembled his ignorance oft by silence oft by ambiguous answers He fasten'd his predictions to materiall symbols as accommodate to mans earthy affections and alienating the mind from what spirituall In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now mentioned and other his delusions would have the positures of the starres observed that so he might induce men to worship the host of heaven But these and †See Clemens Alexand. in 's Admonit ad Gentes Euseb his prooem to his first book demâ—st Evang. Strozzius Cigogn de spirit incant part 1. lib. 3. c. 2. other such his arts settle far below prophecy Holy Scriptures altogether direct us to God as the fountain of those precious gifts conferr'd upon Prophets and the sole object of our praise and thankfulnesse due for them S. John Apoc. 1.10 heard behind him a great voice as of a trumpet These words behind me as M. Brightman observes are wont to shadow out the free mercy of God which recalleth us being carelesse not regarding negligent So in Isaiah chap. 30.21 Thy ears shall heare a word behind thee saying This is the way walk in it Jewish Doctours derogate from that freedome according to which God communicates himself by the severall conditions which they feigne to be prerequired that one should become a Prophet Their first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a naturall disposition to wit a good temperature of body even from the conception See Maimon in More Nevochim p. 2. c. 36. Secondly that the party be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amply accomplished with wit and fortunes Abarbinel in his preface to his Comments upon Esay requires descent or pedigree elevating above the vulgar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dixêre Rabbini nostri beatae memoriae non quiescere facit sanctus benedictus ille shechinam suam nisi super familias prosapiatas quae in Israele Esay saith he was of the seed royall and exceeded others in the spirit of prophesie by virtue of his family Thirdly ‖ I have learn'd what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated by Bechai from the originall in Arabick into Hebrew in a Tractate of it inscribd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 4. I find that a Pharisee is one that celebrates a jubile in his countenance but mourneth inwardly his heart is exceedingly large but so as his soul is very humble This I conceive to be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he
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
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
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