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
know more then any mortall Many of the school affirm that the most glorious the most illuminated of all the Angels fell that which was the measure of the perfections and durations of the rest might be called avum Lombard sent lib. 2. dist 9. saith Aliqui Angeli de singulis ordinibus ceciderunt de ordine namque superiori Lucifer ille fuit quo nullus dignior conditus fuit Apostolus etiam principatus potestates tenebrarum nominat ostendens de ordinibus illiâ— cecidisse Any mans knowledge is unprofitable whilest sequestrated for pride and us'd onely in such wayes as are most subservient to vainglory 'T is a great question whether or no those did well who published our Saviours miracles when he had charged them to tell no man Aquinas saith 2.2 â— q. 104. art 4. Dominus curatis dixit Videte nè quis sciat non quaesi intendens eos per virtutem divini praecepti obligare sed sicut Gregor 19. moral c. 18. à med servis suis se sequentibus exemplum dedit ut ipsi quidem virtutes suas occultare desiderent tamen ut alii eorum exemplo proficiant prodantur inviti I had now done with the first part of my Text but that a direction to another mean conducible to the delivery of faithfull and most acceptable doctrine is very convenient Religion must be joyned with knowledge Many which abound in knowledge for want of grace invent falshood deliver not truth much lesse truth worthy of all acceptation Men enabled by religion deliver saving truths more feelingly more fully and more easily These are like such as speak of a country or city which they have seen which they have before their eyes others discourse of spirituall things as if they had seen them onely in maps Experimentall knowledge availeth most to the efficacious preaching of Theologicall truths I have done with the testimony This is a faithfull and true saying I come now ad rem testatam the doctrine it self Christ Jesus came into the world to save sinners I shall in the handling of these words onely give you summa rerum capita upon which as I mention them you may expatiate by your larger meditations Mankind was in a lost condition therefore is fitly represented unto us by the lost groat the lost sheep and the prodigall child Luke 15. As in a lost condition so in a slavish condition captivated by sinne and Satan which condition was so much the more wretched in that we wanted due apprehensions of our own misery We were not onely Satans captives but mancipated to sinne and rebells against God We were prone and headling into our own destruction we stood in need of one to seek us in that we went astray of one to save us in that we were captivated one to pardon us in that we had contumaciously rebelled against our Creatour These three degrees of mans wretchednes are comprehended in the word sinners But in this Text perhaps such are called sinners who are sensible of their sinnes Christ onely saveth such as conceive themselves to stand in need of deliverance He onely healeth such as stand in need of a Physician that is such as are affected with a sense of their maladies I answer to save hath a double acception sometimes 't is the same that to pay a ransome for another or others to give satisfaction for their offences In this sense Christ may be said to save all even such as are not affected with their need of a Saviour Sometimes to save implyes somewhat more to wit after the ransome paid to take out of the hand out of the power of the enemy such as are ransomed 'T is said concerning Lot that while he lingred the men laid hold upon his hand and the hand of his wife and upon the hand of his two daughters the Lord being mercifull unto him and they brought him forth and set him without the city Gen. 19.16 Christ by the powerfull workings of his Spirit haleth such as shall be saved out of the dominion of sinne and Satan draweth them to the Father Here is redemption applyed None are thus saved but such as are apprehensive of their naturall bondage But the sense of our own wants and such graces as are wrought into the hearts of all that shall be saved from eternall punishments are to be attributed to Christs sufferings Grace both preventing and concomitant and subsequent that is grace predisposing and grace actually converting and grace preserving us in a state of salvation in Gods favour were purchased by Christ He came into the world to pay a sufficient price for the redemption of all mankind but to save efficaciously such as should believe on him I shall take sinners according to the three dimensions afore-mentioned and salvation in its largest extent Christ came to save those who were in so forlorn a condition that they were even past sense of their misery First Christ came Secondly he came to save Thirdly he came to save sinners I shall premise a briefe explication of the words Christ and Jesus and then endeavour to illustrate these propositions Christ is the same that anointed He is called Messias from the Chaldee participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unctus originally from the Hebrew verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unxit Thy throne O God is for ever and ever the scepter of thy kingdome is a scepter of righteousnesse Thou lovest righteousnesse and hatest wickednesse therefore God thy God hath anointed thee with the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oleum laetitiae magnitudo est oblectationis Alsheach in locum oyl of gladnesse †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Above thy fellows viz. perfect righteous men that have not sinned Alsheach ibid. Perhaps he cast this dart at Christ What he saith is true if applyed to Scribes and Pharisees who in their own opinion were righteous A little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because that blessed one loved Israel more then the Heathen and more then Angels of ministery Companions also may signifie saith he such as have not merited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thou shalt receive their part in the garden of Eden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Myrrhe and Aloes and Cassia are garments of honour or precious garments of the soul of the righteous Clemens Alexandrinus agreeably upon that in the 9. verse of the Psalme quoted Vpon thy right hand did stand the Queen in gold of Ophir saith well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pâ—dâ—gog l. 2. c. 10. above thy fellows Psal 45.6 7. The Spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the poore he hath sent me to heal the broken-hearted to preach deliverance to the captives and recovering of sight to the blind to set at liberty them that are bruisâ—d to preach the acceptable yeare of the Lord Esa 61.1 2. Luke 4.18 19. Our Saviour as Bishop Andrews thinks was anointed onely according to his humane nature I should rather think
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
wills and affections These are preheminencies of Christs Kingly office What Christ perform'd or performs as a Prophet except that he is the fountain of truths revealed is not impossible to a creature All truths which can be revealed to any may be communicated to the mind by the ministery of angels may be deriv'd by the eare or the eye from these or other rationall creatures Christ beside that he is the authour of all truths according to his divinity deferred many truths till the fulnesse of time and then as God and man delivered them that so he might exalt even his humane nature above all Prophets who were before or under the Law his Ministers and but forerunners and types of truth to be incarnated Christ by himself and his disciples reveal'd some mysteries hidden from the beginning of the world * Where a prediction according to the plain literall sense was in the intention of the holy Ghost to be oftner fulfilled then once the Prophet which foretold it did alwayes distinctly fore-see the event in the first place foretold or the first fulfilling of his own prediction There is not the like necessity for us to believe or think that he had the like distinct fore-sight or apprehension of those events in which one and the self same prophecy was the second third or fourth time to be fulfilled Of such predictions as were but once to be fulfilled that according to the plain literall sense this affirmative is universally true The Prophets had alwayes a distinct knowledge or apprehension of the summe or substance of the events which are said to come to passe that their saying might be fulfilled D. Jackson in his book entituled The knowledge of Christ Jesus chap. 16. explain'd many before uttered Christ was in densitaribus sylvae in the Old Testament When God gave the Law on mount Sinai there were saith Salvianus nebulae Deo plena There were nebulae Christo plena in the time of the Law but in the fulnesse of time the Sunne of righteousnesse broke forth dispell'd legall mists and ceremonies conferr'd upon t is the abundance of the blessing of the Gospel deliver'd to S. John a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Daniels prophecies which concern'd the last times of the world by which they were much illustrated Plutarch reports in the life of Lysander that the priests of Apollo's temple at Delphos subservient to Lysanders ambition of the kingdome of Lacedemonia and what plotted by him and his faction gave out That they kept secret books of very ancient Oracles which they themselves durst not touch nor handle neither might any man read them unlesse he was begotten of the seed of Apollo who should come after a long time and make his birth appear unto the Priests that kept these papers and that by some secret mark and token which they had amongst them and thereby being known for Apollo's sonn he might then take the books and reade the ancient revelations and prophesies of the same Apollo's priests seduc'd by covetousnesse abus'd truth into falshood by misapplying it A true prediction touching the sonne of the onely wise God to be born of a virgin and his preheminency in unfolding old prophecies and adding new receiv'd from Jews or some of the Sybills or some prophet among the Gentiles as was Balaam was made the platform of this fiction Secondly Christ had yet advantage incomprehensibly greater then what hitherto mention'd above other prophets viz. according to his divine nature was the donour of the spirit of prophecy Where God the Father is said to have spoken to the fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by piece-meal divine truths reveal'd to the Prophets concerning Christ were not reveal'd altogether and after diverse manners God the Sonne who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eternal word and wisdome of the Father cannot be conceived to be excluded The three sacred persons equally concurre to all the works ad extra ascrib'd to each Although Christ was not in the times of the Old Testaâ—â—â—â— the Fathers vice-gerent in the revelation of divine truâ—â—s as under the New yet he also according to his divinity then spake to the Prophets * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No creature how sagacious soever howsoever improv'd by industry and experience sith God can in each moment change the course of nature can certainly foreknow unlesse inform'd by divine revelation any thing which may properly be said to be future Gods attributes as they are by naturall reason known to be immutable so their duration is coexsistent much lesse humane actions or what is dispens'd solely by divine providence without mediation of secundary causes Prophecy strictly taken is a prediction of what contingent * There 's vates praeteritorum with Dr. Jackson in his Knowledge of Christ Jesus chap. 17. with Adrian in his Isagog in S. Scripturâ—m Prophecy is of things past present or to come Moses by the spirit of prophecy wrâ—â—e about the creation See also 1 Sam. 10.2 2. Kings 6.12 Chalchas in Homer knew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things present future and past Elisha prophecyed of things present 2. Kings 5.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See reverend Mr. Boyse upon Chrysost in Gen. Hom. 2. p. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Euseb demonstrat Evang. lib. 5. procemio one that prophecyeth That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is clear'd by Exod. 7.1 as translated by Onkelos And Jehovah said unto Moses See I have made thee a Master or Prince to Pharaoh and Aaron thy brother shall be thine interpreter Molinaeus his vates lib. 1. c. 4. Scultetus his deliciae evangel c. 7. and authours quoted by H. Stephen in his Lexicon upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if it ought alwayes as the Lexicographer now prais'd conceiveth to be interpreted according to that notion I cannot see why Prophets should be distinguished from other Gods Ministers Eph. 4.11 who were undeniably antistites Dei sacrorum The most common use of the word Prophet besides consent of authours whom I might in great plenty and with little labour quote to this purpose assureth us that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an ingredient of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath for the most part its proper signification Antistites faâ—orum with Heathens were called prophetae because some of them were the mouths of Oracles We see how prophetae by a familiar Synechdoche might be enlarged to the full signification of Antistes Epimenides is entitled a prophet by Paul in his Epistle to Titus chap. 1. Besides that he is reported to have been a prophet properly so called by Tully de Divinâ—t lib. 1. he might also deserve the name in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Diogenes arrogates to himself in Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a foreteller of things future as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉
is shie of whatsoever is wont to divert from the practise of piety is intimated in the words following Rambam de fundament Legis c. 7. parag 2. prescribâ—â— to such as would be candidates for the spirit of prophecy sanctimony and abstinency from commerce with the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritus S. vociferatur â—di coetum improborum cum impiis non habitabo Thus R. Isaac in Tauchuma fol. â—6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sequestration from common and profane custome of life Fourthly * See Bava Bathra cap. 1. Jachiad praefat to his comment upon Daniel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congruity of place this they deny to be found any where but in Judea Fifthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opportunity of time All ages say they are not accommodate for the receiving of prophecyes Sixthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a divine disposition that is the free gift and suggestion of God without which the other conditions are by them granted to remain impotent and unfruitfull We may almost by one glance upon sacred Scriptures perceive that the greater part of these conditions were not common to all prophets there mentioned Jambh thus is Orthodox Verum namque vaticinium * De mysteriis cap. 28. saith he non est naturae passibilis aliquo corpore loco tempore clausa sed ab his omnibus absolutae ut queat quocunque in loco vel tempore facta pariter simpliciterque prospicere True prophecy is not of a passible nature cloystred up in some certain body place or time but free from all these that it may foresee alike things done in any place and at any time Gregory and Thom. Aquinas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ait Gregorius in homil Pentecostes Implet scilicet Spiritus Sanctus cit haraedum puerum Psalmistam facit Implet pastorem armentarium sycomoros vellicantem prophetam facit Non ergo requiritur aliqua dispositio praecedeus ad prophetiam sed dependet ex sola voluntate Spiritus sancti de quo dicitur 1. ad Cor. 12. Haec omnia operatur nâ—â—s atque idem Spiritus dividens singulis prout vult Thom. Aquin. 2.2 Qu. 172. Art 3. As it is clear that God determined not the dispensation of prophecyes to circumstances of time and place nor yet to mens naturall tempers or fortunes so likewise that the spirit of prophecy found Balaam mingled with malice and covetousnesse and Saul out of envy persecuting David how abstracted soever they were from these vices whilest they prophecyed I acknowledge that Gods Prophets as many of them as were sanctified could not but be emancipated from the tyranny of vile affections but moreover had all corruptions settled which might hinder them from attending to God speaking to them God did not alwayes immediately work the latter of these effects in their minds Elisha 2. Kings 3.15 called for a minstrell to dispell his grief * See R. D. Kimchi upon the place say some Hebrew Doctours for the losse of Elijah from whose translation till the then present occasion the spirit of prophecy * See R. D. Kimchi upon the place say the same authours rested not upon him to compose his spirits ‖ See R. D. Kimchi and Ralbag upon the place say some much mov'd with indignation at Jehoram See also 1. Sam. 10.5 chap. 16.17 Tacitus saith of the Jews Hist lib. 5. Sacerdotes eorum tibiis timpanÃsque concinebant Grotius upon the last of the Scriptures quoted thus commenteth Marinus de Proclo◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollonius de Miris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi alia ad hanc rem Pythagoreâ—s moris fuit ait Quintilianus lib. 9. cap. 4. cùm somnum peterent ad lyram priùs lenire mentes ut si quid fuisset turbidarum cogitationum componerent Plato likewise in 's laws attributes the same vertue to musick Adde that of Stesichorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See also Butler in the Preface to his principles of Musick As Elisha's mind might be settled and quieted by Musick so also rays'd up to an expectation of God communicating himself Thirdly Christ knew all truths from all eternity depended not upon any for information about those truths which he delivered Fourthly whereas Prophets and Prophetesses in times past receiv'd divine truths after divers manners Christ according to his humane nature in all probability was onely inform'd that way which is most perfect viz. by the word of the Lord instill'd into his mind when he was awake That the contents of this reason may become facile 't is necessary that I enumerate the severall wayes after which God revealed himself to Prophets under the Law and before the Law and explain some of them God spake to Elijah by a still small voice 1. Kings 19.12 to Samuel with a lowder 1. Sam. 3. Samuel by reason of this voice presented to his outward sence was esteemed a Prophet throughout Israel Such under the New Testament was that by which he signified that Christ was his welbeloved Sonne in whom he was well pleased Matth. 3. and that which was heard at our Saviours transfiguration Matth. 17. and another mentioned in the 12. of John This was called Bathcol filia vocis and was gradus nuus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex gradibus spiritus sancti This way of revealing himself God used frequently after prophecy and Urim and Thummim ceas'd in the time of the second Temple as Paulus Fagius relates upon Pirke avoth The still small voice and lowder of which I have spoken were in all probability produc'd by God without the concourse of any creature God long before the Law given to Moses prophecyed to Hagar by the audible voice of an Angel that her sonne should be spread into a great nation Gen. 21.18 God after this way severall times reveal'd himself under the Law in the Old Testament to Zacharias and the Virgin Mary in the New God sometimes spake to his Prophets by outward visions By fire burning the bush but not consuming it Exod. 3.2 signified to Moses that the Israelites though heavily afflicted should not be utterly destroyed by the Egyptians Externall voyces and visions by which things future were presignified were created by God or produc'd by the ministery of Angels Visions might many of them be carv'd in wood stone other matter more of them yet not all be painted It 's impossible to engrave fire or to paint sounds The hand-writing upon the wall which Daniel read supplied the place of propheticall speech Each propheticall speech might be exhibited in letters God spake sometimes by Urim and Thummim on the breast of the high Priest Concerning this kind of prediction see Lev. 8.8 Numb 27.21 1. Sam. 28.6 Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 3. c. 9. Aben-ezra and Menachem upon Exod. 28. Jarehi and Aben-ezra upon Levit. 8.8 Maimon about the implements of the Sanctuary cap. 10. sect 11 12. Ainsworth upon Exod. 28. Empereur in Mosis Kimchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Interpreters will prove the same that shechinah Gods manifestation of his presence in his Church upon earth for a deteermined time is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 21.3 and is also shechinah There is in Christs humane nature a shechinah which shall never expire The place in which Jacob slept as he was going from Beersheba toward Haran in Onkelus upon Gen. 28.16 is a place in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of the Lord rested To a place so graciously visited by God is contradistinguished in the same paraphrase on the verse following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a private place It 's competently clear that each supernaturall effect of divine power may be called shechinah I see not but * Ruach hakkodesh or the Spirit of God the third person of the sacred Trinity excepted and shechinah are of equal latitude Ruach Hakkodesh as without the sacred Trinity and shechinah may be esteemed reciprocall Prophecy is called the spirit of the Lord Ezech. 11.5 wisdome understanding counsell and might knowledge the fear of the Lord are called the spirit of the Lord Esa 11.2 See also Ezech. 11.19 1. Pet. 4.14 Exod. 21.3 with Jews and Mahumedans which learned M. Selden observes in Eutychii origines p. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Spiritus sanctus super ordinatos quiescens Ordination with the Jews saith the authour prais'd ibid. according to it 's externall effect reddebat idoneos judiciis exercendis adeò ut in * viz. sive vigintitrium virale sive septuaginta unius virale Synedriaerite cooptari possent The internal effect was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Ghost If any Jewish writers affirm that this gift was conferr'd in ordination towards the latter times of the second Temple they must understand if they will consist with themselves some vertue distinct from prophecy which might enable to decide causes propounded It 's generally confess'd by Jews that God withheld from their forefathers the spirit of prophecy within short time after the building of the second house What may be objected concerning their dissensions in judicature may easily be removed unlesse it can be prov'd that Jews thought that such vertue was perpetually conferr'd in ordination and could not be forfeited The Seventy of which the first great Sanhedrin consisted as soon as they were ordained by God were endued with the spirit of prophecy From this event I conjecture Spiritus sanctus began to signifie the inward effect of ordination in what sense soever us'd afterwards No one can doubt but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit is as Onkelus paraphraseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of prophecy Num. 11.25 29. I deny not but Ruach Hakkodesh Shechinah signifie distinct things in Massecheth Joma and some other places quoted It 's sufficiently known that ob defectum vocabulorum words frequently without additament are by use determined to part of their primary significations I may adde that * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in this sense Iohn 7.39 Acts 19.1 Ruach Hakkodesh the holy Ghost or the spirit of God is more frequently used for the spirit of prophecy then for other exhibitions of Gods extraordinary presence This occasion'd a mistake in Bomberge's and Buxtorf's edition of Onkelus upon Exod. 31.3 They insert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The spirit of God conferr'd upon Bezaleel Exod. 31.3 with Onkelus according to the Spanish Bible is a spirit from before the Lord but with Bomberge and Buxtorf the spirit of prophecy from before the Lord. The spirit of prophecy evermore inform'd what was is or should be done The spirit conferr'd upon Bezaleel onely enabled him to do somewhat The holy Ghost suggested to Bezaleel skil in order to the structure of the Tabernacle Those have mistaken them to have been reciprocall Those who are reproched for the name of Christ may probably be said to have the spirit of glory resting on them in regard of their present glorious condition by reason of the value and excellency of grace to be preferr'd before worldly prosperity to have the spirit of God resting upon them in that they are assured by * Prophecy is archetypally in God in those who are instructed by Gods prophets as commodities in the possession of those who have purchased them at the second hand Who instructed by a Prophet relates future contingent things cannot without acyrologie be called a Prophet Aquin. 2.2 quaest 173. art 2 3. yet may be said to have the spirit of God resting upon him as affected with any prophecy applyed to his own occasions by speciall aid from Gods spirit To interpret prophecyes contained in sacred Scriptures is to prophecy 1. Cor. 14.1 3 4 5 6. I deny not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and consequently be attributed to those who interpret Scriptures immediately doctrinall but to prophecy seems to signifie as I have said in 1. Cor. 14. as in the 6. verse distinguished from doctrine See Beza upon the place divine revelation and the comfortable influence of Gods spirit that God will adde a gracious event to their sufferings Their sufferings if we subduct the spirit of glory and the spirit of God will be much sunk below nothing That I may yet more fully explain this Scripture the spirit of glory seems to allude to Esay 4.5 6. and to the pillar of the cloud which marched before the Israelites by day and that of fire which went before them by night in the wildernesse The comfortable influences of Gods spirit in the hearts of those who are reproched for the name of Christ may be fitly called the spirit of glory in that a pledge of Gods extraordinary presence but moreover as like the pillar of fire illuminating and comforting them beset with gloomy afflictions and like a cloud sheltring them from temptations which are suggested by their sufferings That I may adde another glosse a cloud of afflictions resting upon Gods children is so farre from intercepting the light and sun-shine of Gods countenance that with the cloud which overshadowed the tabernacle and that which rested in the temple it 's a token and pledge of his more then ordinary presence It may be enquired how ruach hakkodesh if it signifie propheticall influence can be said to have been wanting in the times of the second Temple unlesse Haggie Zachary and Malachy be denied to have been Prophets R. Bechai upon the paraschah in Genesis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endeavoureth to remove this scruple The Scripture saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it should say * The latter times as well as the first under the second Temple are to be excepted The Jews in whose age John the Baptist lived counted him a Prophet Matth. 14.5 21.6 Our Saviour is said in Josephus Antiquit. Judaic lib. 18. c. 4. to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wise man he meaneth a Prophet Josephus in his
noted place in Homer Il. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. is explain'd by what I have now commented upon 1. Sam. 28.6 Among the Egyptians the high Priest is reported by Aelian in the last book of his history to have worn about his neck a saphyre stone which was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth in imitation of the Jews Urim and Thummim which also Empereur upon Moses Kimchi's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad scientiam l. 2. c. 7. and Ainsworth upon Exod. 28. observed Urim Thummim in regard of the manner after which Gods will was thereby reveal'd may be referr'd to prophecy And the dignity of the high Priest resulting from this ornament was the more conspicuous in that revelation was in the first place made to himself alone and by him communicated to those who came to enquire of the Lord. When any enquired the Priest stood with his face before the Ark and he that enquired stood behind him with his face to the back of the Priest if we may believe Maimonie c. Paul instructed by a differing kind of revelation had as great advantage of his fellow-travellers He heard an articulate voice they onely a sound God oft convers'd as privately but not so familiarly with those to whom he communicated himself by outward as with them into whom he inspired inward representations of things to be made known God was more intimate to these transcrib'd himself into their minds they were pleni Deo But howsoever idea's of things to be known infus'd into the mind were more a mans own then those that were objects of the eare or the eye the word of the Lord deriv'd by the sense of hearing or when written by sight more enabled to prediction of things to be accomplished Externall vision howsoever tropicall together with the word of the Lord interpreting it suffic'd to the foretelling of what should come to passe and internall vision unlesse exhibited in proper resemblances plain terms was impotent to that purpose The externall word was sufficient by it self to make a Prophet Samuel by the Lords speaking audibly to him was known to be a Prophet throughout Israel If God as Josephus reporteth Antiquit. Judaic l. 3. c. 9. when he would be pleased to go forth with the Israelites armies and to deliver their enemies into their hands foretold victory toward them by supernaturall splendour of the twelve precious stones in the breast plate of judgement verbum propheticum statum determin'd that signe to this signification The onyx upon the right shoulder of the Priest shining in time of sacrifice could not be the Urim Aben-ezra upon Exod. 28. observeth that Urim as also Thummim is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 res plures Josephus perhaps thought the twelve precious stones named Exod. 28. as by extraordinary brightnesse prophecying victory were the Urim lights and as by their native and constant virtues representing that holinesse and integrity which God expected in his ministers were Tummim perfections What before express'd at large and quoted oppose some difficulties against this opinion Aben-ezra telleth us expressely upon Levit. 8.8 that Urim and Tummim were not the stones of the breast-plate That I may regresse whence I have diverted Abarbinel in his Preface to his comments on Esay dormitat * See also Maimon in More Nevoc part 2. c. 36. 42 44. passim as conceiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somnium visio to be species of prophecy adequately dividing it moreover with his authour there cited as believing that the Word of the Lord is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophecy conveyed in a dream Although we find not in sacred Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the word of the Lord was to Moses nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word of the Lord which was to Moses it is clear that both Moses and Esay were oft illuminated by that kind of propheticall influence Who received vision or the word of the Lord waking had advantage of those who receiv'd the same kind of propheticall influence sleeping Hebrew Doctours are discovered to have been of this judgement asserting * See Abarbinel in the preface to his comments upon Esay that the spirit of prophecy never came upon Moses who by their unanimous consent is the coriphaeus of Prophets nor upon Isaiah eminent in prophecy except when his spirit was dejected with grief for Hezekiah but when he was waking Christ was inform'd according to his humane nature by that * It appears from what precedeth that there were two kinds of propheticall resemblances the Word of the Lord and vision that each distributed ex subjectis was internall or externall that inward representations of each kind in regard of the dispositions of the subject may be distributed into those which fell into the minds of Prophets waking and those which were infus'd in time of sleep I conceive that agreeably enough to Hebr. 1.1 a distinct subject or varying disposition such as mentioned of the same sufficeth to make distinctum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 modum prophetiae but that I may fully be understood adde that Christ was altogether inform'd by the most perfect kind of prophecy viz the word of the Lord conveyed after the most familiar and noble way to wit infus'd into his mind and when he was most conveniently dispos'd viz. awake manner of revelation which was most noble by the word of the Lord impress'd upon his mind whilst he was waking No instances can be alledg'd against this assertion Christ as a man was accomplish'd in prophecy both for substance and circumstances to the extent of humane capacity Fifthy Propheticall influence was not at any time conveyed into Christs mind by the ministery of an Angel Deus permittit quaedam saith Julius Scaliger * Exercit. 307. sect 25. alia insinuat per se id est afflatu alia per ministros immateriales alia per materiales unde oriuntur disciplinae ex scientiarum communicatione alia per principia naturalia connata nobis quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab Aristotele appellantur Plato imagined that the souls of some men departed made daemons dispens'd prophecy to the living as * De Isid Osyride Plutarch observeth Whether or no souls in statu separato can communicate their conceits to those in statu conjuncto or yet one with another and if so by what means are difficulties which cannot be resolv'd by the light of naturall reason I doubt not but Scaligers immateriall ministers are the Angels I cannot see but these may illuminate mens souls as well as one another * See Vorstius upon Maimon de fundamentis legis c. 7. Talis prophetiae extruitur discriptio ex Hebraeorum mente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophetia est influxus promanans à creatore in prophetam interventu ultimi gradus angelorum seu Ischin When the spirit of prophecy resteth upon any one saith Maimonie de Fundam leg c. 7. sect 2. 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 commiscebitur animae ejus cum gradu Angelorum qui vocantur Ishim In 's More Nevochim he excepteth Moses He affirmeth that all other Prophets were illuminated by the ministery of Angels The same authour de cultu stellarum ac planetarum statutis Gentium cap. 6. sect 2. witnesseth that Ob that old serpent gave answers to those who enquir'd of him * Compare with this place after Dionys Voss Esay 29.4 not perceivable by the eare but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cogitatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelus praefectus spiritibus viz. of those who are about to die and of the dead by Talmudists is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps from species which are like to things represented impress'd upon the spirits of such as are obnoxious to this Angel about to die whose souls he is suppos'd to call out of their bodies or dead Rabbines affirm that species were sometimes instill'd by Angels into the understanding sometimes into the phansie according to divers degrees of prophecy I shall adde Thom. Aquin. primâ summae Theol. q. 111. art 1. He followeth Dyonis affirming cap. 4. coelest Hierarch that propheticall revelations are not conferr'd upon men but by the mediation of Angels Intellectus humanus as he fondly conceiveth non potest ipsam intelligibilem veritatem nudam capere quia connaturale est ei ut intelligat per conversionem ad phantasmata ideò intelligibilem veritatem proponunt Angels hominibus sub similitudinibus sensibilium secundùm illud quod dicit Dionys cap. 1. coelest Hierar Quod impossibile est aliter lucere nobis divinuÌ„ radium nisi varietate sacroruÌ„ velaminum circumvelatum R. Meir in Avoda Kodesh part 4. c. 28. is of opinion that Angels never conveyed revelation to prophets properly so called that according to the opinion of some ancient writers they were created on the first and fifth dayes and invested in aiery bodies appeared to such as were below the degree of Prophets constituted in the first degree of vision which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gradus vestimenti or in the second which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apertio oculorum These conceits may conveniently be omitted without refutation An Angel spake within Zacharie Zach. 2.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is after Hierome ecce angelus qui loquebatur in me egrediebatur Yet I denie not but the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie what I find in the Caldee paraphrast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as in our English translation talking with me I find in August de spiritu anima if that book be his work this sentence Angeli miris modis visiones suas facili quâdam ac potenti unione nostras esse faciunt quodam ineffabili modo in spiritu nostro informant atque imprimunt ut spiritus earum non possit oblivisci Erasmus denies this tractate to be S. Austins and Trithemius saith that Hugo à sancto victore compiled it But S. Augustine in his 4. book de Trinitate hath what to the purpose Neque ad illud quidem digni habiti sunt he speaks concerning heathenish philosophers ut eis ista per sanctos angelos nunciarentur sive forinsecus per sensus corporis sive interioribus revelationibus in spiritu expressis sicut patribus nostris verâ pietate praeditis haec demonstrata sunt As God used Angels in the dispensing of prophecies that he might honour them by so noble employment so men are the more enobled when they have more immediate converse with God †I may here seasonably add to what I before quoted out of Jews the opinion of Mahumedans They tell us that God speaketh to man three wayes viz per inspirationem aut compellando ex occulto aut per missionem legati He reveal'd say they to Abraham that he should sacrifice his son He spake after the second way to Moses So he speaketh to angels Sic quoque alloquetur Deê° aliquando piam animaÌ„ videlicet vel in morte vel in resurrectione vel in ingressu in paradisum God spake to Christ say they as to other prophets Moses excepted by an angel vide plura apud Levin Warner incompend hist eorum quae Muhammedani de Christo praecipuis aliquot religionis Christianae capitib tradiderunt p. 8 19. My Thesis viz. That Christ according to his humane nature was immediatly illuminated is confirm'd by Jews and Mahumedans contradicting it Moses esteemed most excellent in prophecy was thought as I have said to have enjoyed immediately colloquio Dei He stood upon the highest degree of Jacobs ladder and therefore needed not angels ascending and descending I shall here again make use of that lemma with which I concluded the last article of my discourse †I may here seasonably add to what I before quoted out of Jews the opinion of Mahumedans They tell us that God speaketh to man three wayes viz per inspirationem aut compellando ex occulto aut per missionem legati He reveal'd say they to Abraham that he should sacrifice his son He spake after the second way to Moses So he speaketh to angels Sic quoque alloquetur Deê° aliquando piam animaÌ„ videlicet vel in morte vel in resurrectione vel in ingressu in paradisum God spake to Christ say they as to other prophets Moses excepted by an angel vide plura apud Levin Warner incompend hist eorum quae Muhammedani de Christo praecipuis aliquot religionis Christianae capitib tradiderunt p. 8 19. My Thesis viz. That Christ according to his humane nature was immediatly illuminated is confirm'd by Jews and Mahumedans contradicting it Christs humane nature was inspir'd with the spirit of prophecy both substance and circumstances attended in its perfection Sixthly the soul of Christ was never whilest it received divine revelation in an ecstasie Christ according to his humane nature had in this respect great advantage of other prophets Ecstasis according to Lactanctius est affectus eorum qui mente sunt emotâ 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hippocrates and Galen is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This kind of ecstasie by Aristotle is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. An ecstasie is taken for a peremptory sequestration from thoughts and dealings with the world for the ravishment of the mind by contemplation of truths reveal'd to it Acts 10.10 and 22.17 The soul rais'd from the body by extraordinary converse and union with God is ecstaticall 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for astonishment through admiration Mark 5.42 Luke 5.26 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Suidas is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is amazement or astonishment arising from admiration mingled with fear almost the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 16.8 5. Abscessus discessus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calidorum
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
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