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
Jew sh warre reporteth himself to have been a Prophet that he foretold to Vespasian Nero's death Abarbinel upon Esay 11. maketh the times of the second Temple altogether barren of prophecy that he might render them uncapable of the Messias He misreporteth his brethren the Rabbins into the same opinion The Prophet he saith reckoneth up ten conditions which must necessarily be found in King Messias The first of them concerneth his lineage and family The second condition containeth his degree of prophecy The Spirit of Jehovah which should rest upon the Messias is with Abarbinel the Spirit of prophesie This prophecy concerning the Messias could not saith he be fulfilled in Hezekiah because he was not a Prophet nor in the times of the second Temple quòd non fuerit in eis prophetia non Spiritus sanctus sicut acceperunt sapientes beata memoriae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habitare faciam in eo gloriam quae est shechinah sed non habitavit in eo ità jugiter ut in templo primo Shechinah here signifies otherwise then in comments upon Haggie 1.8 afore-quoted viz. the spirit of prophecy Seder Olam zuta determineth in what yeare of the world prophecy expired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In diebus Meshullam floruit regnum Graeciae anno scilicet quinquagesimo secundo Medorum Persarum mortui sunt Haggaeus Zacharia Maleachi Eo tempore cessavit prophetia ab Israel ipse est annus mundi ter millesimus quadringentesimus quartus Aben-ezra saith of Malachy in Malach. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was the last of the Prophets The greater part of the Jews by whom prophecy is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forasmuch as they deny distinction of persons in the Divine essence attended in the use of the term that God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that holy blessed one as they love to speak was a Spirit The holy Spirit doth not onely signifie the third person in the sacred Trinity but likewise the essence of God Tropes from the cause to the effect from the thing signified to the signe are usuall But perhaps the name Ruach hakkodesh as signifying prophecy was first borrowed from the third person of the glorious Trinity We gather from the writings of some Rabbies on this side Christ besides that it 's uncertain whether or no prophecy before Christ incarnated was call'd the holy Ghost a Trinity of Divine Persons Shechinah is call'd the spirit of the Lord Ezech. 11.5 the spirit of God 1. Pet. 4.14 The word spirit in each of these Scriptures is by a Metonymie translated from the holy Ghost to the thing there signified Lest any demand why propheticall influences or any other symbole of Gods extraordinary presence should be called by the name of the third rather then of the first or second person of the sacred Trinity I propound as probable these reasons following 1. The Spirit of God moving upon the face of the waters Gen. 1.2 supposeth for God cherishing ripening perfecting the rudiments of the world in the creation What transcends the spheare of created activity is equivalent to creation The archetypall discovery of things contingent and future is of that rank Should I yield that the bodies assumed by God the Sonne when he preluded to his incarnation the fire which appeared to Moses in the bush the pillar of fire and the pillar of the cloud which went before the Israelites in the wildernesse the cloud and lightning upon mount Sinai the fire which consum'd the sacrifices and the cloud over the ark in the Sanctuary c. were not produc'd immediately out of the barren wombe of non-entity nor yet from indispos'd matter yet by an allusion made to an expression us'd in the history of the beginning of Gods works ad extra the holy Ghost may signifie Gods more then ordinary manifestation of himself 2. As creation which was the first of Gods works is attributed to the first person of the sacred Trinity redemption which is the foundation of all good to be communicated to us which fallen man cannot lay claim to titulo creaturae to God the Sonne so Gods manifestations of himself which conferre to the applying of Christs merits to our selves which bring salvation home to our souls are attributed to the third person Prophecyes which illuminate our minds and sanctifying graces are by this account fitly ascrib'd to the Spirit 3. If we attend the order of persons in the sacred Trinity the holy Ghost is nearest to creatures So the absolving and perfecting of Gods works is congruously attributed to him He is fitly said to brood the waters to overshadow the Virgin Mary to seal the elect Apponit ultimam manum to propheticall influences The hand of the Lord fell upon Ezechiel Ezech. 8.1 In the minds of all Prophets illuminated by the word of 〈…〉 Lord or vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insculpta est forma spiritualis as R. Meir in Avoda Kodesch but in another sense I conceive not that God spake to the Prophets by compounding or dividing acquired species although I think not that way impossible Jamblichus requires the same conditions to prophecy which Plotinus in the last book of his last Euneade and the last chapter to consummate mans happinesse * De myster c. 22. Praesagia saith he sunt animae redeuntis in se in statu simili somno in se inquam id est in rationes seminales intellectuales He expresseth himself more clearly in these words following Quoniam verò sunt in anima rationes generabilium penes potentiam ejus tum effectivam tum etiam cognitivam atque hae rationes dependent à rationibus quae sunt in diis ideò anima his conjuncta rationes in se suscitat in actum There is a seminall vertue in the cognitive part of the soul which cherished by an union made with the divine nature propagateth it self into prophecy The soul withdrawing its self from worldly affairs is thickened into stronger vertue and suscitated by an union made with the idea's in the divine essence is productive of prophecy Plato in his sixth book de Republ. giveth the same accompt of Philosophy to be attained was of the same opinion concerning Prophecy Marsilius Ficinus in his argument to that book expresseth Plato's judgement in these words Ostendit Plato Philasophi montem in ipsa veritatis indagatione sâ—jungi à corporo atque ex quadam sui cognitione divinae menti conjungi ac per insitas sibi ab initio formulas idearum ideas ipsas attingere ab eÃsque ipso contactu lumen excutere quo mox facta foecundior concipiat imò facta validior pariat veritatem id est per ipsas suas conceptiones ideis undique congruat Compare Plato's words in the book praysed To one who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he prescribes this course 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non ante fatigetur expetere desinat quà m propriam cujusque
Fathers in the Primitive Church apprehensive of the scantnesse of the word servator by a new word salvator construed Jesus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot so far by an opinion smile upon Magicians as to attribute to any names vertue which may dispossesse that strong man the devil nor yet have I so intemperate an eare as that I should not esteem the name Jesus sufficiently melodious Basilides of all hereticks most delighted with gingling words because the name Jesus seem'd to him not glorious enough called Christ Goalah and Goalnah from Gaal redemit We shall abundantly rellish the word Jesus if we apprehend how much we stand in need of a Saviour It 's so big with significancy that no one Latine word could expresse it Severall kings of Syria who had the name Antiochus common to them were distinguished by glorious epithites One was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fifth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The glory of all their attributes is comprehended in the name Jesus and truly agreeth to Christ Here 's a Saviour of sinfull men Had he not been truly great illustrious a most indulgent Father had he not been God he could not have been such a Saviour Whereas there 's nothing more glorious then temporall deliverances which earthly monarchs can boast of Joseph who was but one of Christs shadows was called by Pharaoh Tsaphnath Paaneath according to Onkelus upon Gen. 41.45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man to whom secrets are revealed after Baal Hatturim megalloh nistarim one that revealeth hidden things according to Jarchey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that expoundeth hidden things but according to Hierome the Saviour of the world The learned Father thus translates the whole verse VertÃtque nomen ejus vocavit eum linguâ Aegyptiacâ Salvatorem mundi Christ is the Saviour of the world in a spirituall sense delivereth from spirituall enemies which are of all enemies most potent and most dangerous That I may proceed to the points before propounded He who was Christ and Jesus came into the world to save sinners 1. Christ came into the world 2. He came to save 3. He came to save sinners First of the first Christ came There 's a threefold coming of Christ one by his spirit another in the flesh a third to judgement Searching what or what manner of time the spirit of Christ which was in them did signifie when it testified before-hand the sufferings of Christ and the glory that should follow 1. Pet. 1.11 likewise in the third chapter of the same epistle verses 18 19 20. By his spirit he went and preached unto the spirits in prison in the dayes of Noah In the dayes of Noah he went and preached to the spirits of unrighteous men which by reason of their disobedience and impenitency are now imprisoned and fettered in chains of darknesse ‖ The Authour of Seder Olam Rabba cap. 4. concludeth froÌ„ this text that the men of the age before the flood neither enjoy eternall life nor yet are condemned to eternall punishment with what reason I need not explain His words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non fruuntur vita in seculo venture neque condemnati sunt quia dictum est Non judicabit spiritus meus in homine in seculum My spirit saith God shall not strive with man for ever for that he also is flesh his dayes shall be an hundrrd and twenty years Gen. 6.3 Onkelus thus paraphraseth upon that place This evil generation shall not continue or be established for ever before me for that they are flesh and their works evil a term shall be given them of 120. years if they will return The preparing of the ark could not but furnish Noah with occasions of preaching repentance to those who liv'd in the age of the floud Rasi upon Gen. 6. observes as much Much space saith he was allowed to Noah for the work viz. because the men of the age of the flood who saw him imployed in the building in the 120. years would inquire the reason thereof and when he answered that God was about to bring a deluge upon the world might perhaps repent Mr. Ainsworth conceiveth that the Chaldee paraphrast understood by the spirit mans naturall life and soul which God would take away by the floud But the words cited are capable of a better interpretation import not that he understood any other * See Zohar col 181. then the spirit of God By the spirit of God of Christ in these texts divine power is signified which enabled Noah a preacher of righteousnesse and instructed the prophets who foretold Christs sufferings suggested to the Apostles what they should speak when they were questioned before governours All supernaturally illuminated partake of this spirit This divine power wont to be instilled into prophets is by the Jews called Ruach hannebhuah the spirit of prophecy and also Ruach hakkâ—desh the holy Ghost It proceedeth as do also the rest of Gods works ad extra from all the three sacred persons of the undivided Trinity but in Scriptures is most frequently ascribed to God the Sonne who purchased the communication of it to mankind by his sufferings Christs propheticall and regall office are founded in his priestly That any dark souls are illuminated that any unruly affections are subdued is to be attributed to Christs merits We should remain both in our naturall blindnesse and perversenesse had not Christ dyed for us Christ may be said prodire or advenire to come into the minds of his ministers the prophets as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 3.19 warranteth That word although omitted by the Syriack interpreter cannot be suspected to be spurious in that it 's unanimously retained by Greek and Latine Fathers Christs coming after the manner explain'd is frequent as appears from what hath been spoken His third coming is in the last judgement For we must all appear before the judgement seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad 2. Cor. 5.10 His second coming was his coming in the flesh This was twofold First by way of preparation or prelude The second person of the sacred Trinity now and then long before his hypostaticall union with our nature * See Jarchi upon Gen. 19.18 appeared in the shape of a man and so as Calvine elegantly preluded to his incarnation Eusebius is large about this subject Hist. eccles l. 1. c. 2. The Lord saith he appeared to Abraham sitting by the oke of Mamre Abraham saith he sees with his eyes viz. his bodily eyes a man but worshippeth him and prayeth unto him as God He discovered also that he knew him by calling him the judge of the world S. Austine orat 41. super Joannem saith Abraham saw the day of Christs eternall emanation
Prophecy may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to both respects mentioned I adhere rather to the first as the reason of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 majestas divina which rested upon Prophets with the Jews frequently is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the spirit of Jacob revived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 45.27 in Jarchie's comment is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * The resting of the spirit of prophecy upon Prophets is called descensio Quandoquidem genus humanum in infimo loco infimóque gradu constitutum est respectu Dei ipse autem Deus in supremo gradu non quidem ratione loci sed ratione essentiae majestatis potentiae ideò quando ipsi placet sapientiam largiri alicui vel prophetiae donum super quosdam ex nobis effundere vocatur mansio prophetiae super aliquo vel habitatio majestatis praesentiae divinae in loco aliquo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Descensio è contrario ablatio prophetiae ab homine aut recessio majestatis divinae è loco quopiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascensio Maimon in More Nevoch part 1. c. 10. quievit super eo divina majestas In Onkelus his paraphrase by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quievit Spiritus sanctus super Jacobo in Jonathan by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quievit Spiritus prophetiae †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non quiescit shechinah nisi super forti See Elias in his Tisby upon the word See also Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 7. sect 1. and 5. The places of the Talmud c. quoted by Vorstius upon these of Maimonides to wit which had forsaken him by reason of his mourning for the supposed death of his son These glosses upon Gen. 45.27 unlesse we conceive the authours of them all or some of them heterodoxicall will perswade that shechina ruach hakkodesh and the spirit of prophecy had sometimes with Hebrews the same signification I shall adde another authour for further confirmation Our Doctours saith Elias Tisbites upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call the holy Ghost shechinah because it resteth upon the Prophets In the authours words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Gemara of Massecheth Joma cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are reckoned as two of five distinct ornaments in which the second temple came short of the first It 's there enquired why the word by which God signified that he would be glorified in the second temple Hag. 1.8 should suffer an Apocope of He written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will be glorified The answer there given is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These five things were wanting by which the first and the second Sanctuary differed these are they Arca cum propitiatorio Cherubim Ignis coelestis Majestas divina Spiritus sanctus Vrim Thummim In Shulchan Aruch under the radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the five things mentioned by Talmudists in the place quoted are thus distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arca operculum Cherubim una res Majestas divina res secunda Spiritus sanctus qui prophetia res tertia Vrim Thummim res quarta ignis de coelo res quinta The same are reckon'd up but in other order by R. D. Kimchi upon Haggai 1.8 The first is omitted by Rasi upon that text who yet quoteth Massecheth Joma There is nothing in these testimonies howsoever they have been misinterpreted repugnant to what I have asserted It 's clear that by shechinah they mean the glory of God appearing between the cherubims I see not but that according to the minds of Hebrew Doctours God may be said to dwell or to abide wheresoever he declareth himself by any supernaturall effect as in the bush in which he appeared to Moses or mount Sinai where he gave the Law in the first Sanctuary in the minds of Prophets and of all sanctified persons Nothing 's more usuall then that the effect which manifesteth divine power should be called shechinah Divine abode or dwelling in this notion is abstracted from brevity and longinquity of time unlesse with Ramus and his sectatours we comprehend eternity within the latitude of time as common to all durations is indifferent to all times howsoever extended * Shechinah properly signifieth abode or dwelling any where but tropically that which abideth or resteth in any place and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any extraordinary effect of divine power such a glorious symbole of Gods presence and power hath the Name of God Exod. 24.10 And they saw the God of Israel c. is in Onkelus his Targum And they saw the glory of the God of Israel in the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they saw the place where the God of Israel stood Shechinah is the same that Gods presence by supernaturall manifestation of himself As shechinah call'd the spirit of the Lord Ezech. 11.5 and with Jews commonly the holy spirit is said to have rested upon certain persons and in certain places so the spirit of glory and of God is said to rest upon those who are reproched for the name of Christ 1. Pet. 4.14 Gods glory is manifested by those gracious effects of his spirit wherewith he supporteth those who suffer for his sake The heart of a believer reproched for the name of Christ is as Onkelus paraphraseth upon Gen. 28.17 in which Comma the place in which Jacob slept is called the house of God and the gate of heaven no private place but a place wherein God taketh pleasure and over against this place is the gate of heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Beza did not apprehend may be an exegesis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack Interpreter saw as much with whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is construed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quia Spiritus gloriosus Dei quiescit super vos * See Esay 4.5 and D. Kimchi upon that text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In theâ—e words of Kimchi the cloud which rested over the Tabernacle and that which in the Sanctuary of the Temple as also one feigned about to over-shadow by day the houses of Jews eminent above the vulgarin wisdom religion in the times of restauration and refreshment is called a cloud of glory A cloud in which God appeared to the Israelites Exod. 16.10 is called in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Onkelus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of the Lord. The clouds by which God was manifested in the Sanctuary is call'd by Hebrews Shechinah God promiseth Exod. 29.43 that the tabernacle should be sanctified by his glory And vers 45. that he would dwell among the children of Israel in Onkelus his translation that he would settle his shechinah in the midst of the children of Israel We cannot doubt but that the spirit of glory in that place of S. Peter quoted if we appeal to Jews as
Cor. 4.16 Sometimes by both joyned together I beseech you therefore brethren by the mercies of God that you give up your bodies a living sacrifice holy acceptable unto God which is your reasonable service Rom. 12.1 In my Text there is insinuatio ex re â—â—ta ipsis causae visceribus sumta And insinuation of this kind is most potent We are ready alwayes to enquire cui bono If we search all Rhetoricks cells we shall not find any trope or figure which was at any time so impudent or imprudent as to perswade any thing which had not faciem boni The unjust judge Luke 18. although he neither feared God nor regarded man had his end in avenging the widow of her adversary He did it ad redimendum vexationem because the widow troubleth me I will avenge her left by her continuall coming she weary me S. Paul borroweth a preface from his doctrine that furnisheth him with arguments most prevalent over mens affections It 's true and worthy of all acceptation Here 's * Themist Orat 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aditus illustris The Rhetoricians rule concerning Exordium's is observed Neither is he wanting in the observance of that other rule prescribed by Horace to Poets usefull also for Oratours Si vis me flere dolendum est Primùm ipsi tibi Himself is affected with what he writes to others In the verse next but one before he commemorates that he had been a blasphemer a persecutour and injurious He addes in that verse that he obtained mercy In the 14. verse he mentioneth his pledges of mercy obtained of his justification viz. his faith and love These graces assured him of Gods favour In the 15. verse he celebrates and crowns the fountain of all mercy and grace 'T is a faithfull saying and worthy of all acceptation that Christ Jesus came into the world to save sinners His affections strive with his faith and as if more nimble first drop out of his pen get the first vent and expression preface to the Gospel-doctrine he believed So I am fallen upon the words of the preface as they have respect to S. Paul They are as so considered in the first place vox conversi peccatoris in Christo exultantis the voice of a convert triumphing in Gods free grace in Christ He who had so much used Esaus hands now hath got Jacobs voice and the context will vindicate him from dissimulation Her 's lumen non siccum sed affectibus maceratum Here are good tidings if true and they are as true as profitable to souls which have been enthralled under sinne and Satan They are as true as truth it self That Christ come into the world to save sinners is the onely cordiall to a sinne-sick soul Here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreover such truth as is suteable to the stomach as well as pleasing to the palate such truth as apports nourishment to each true Christian I shall speak of the truth and acceptablenesse of the doctrine delivered by S. Paul hereafter You see how the words of the preface respected S. Paul a sinner I shall now explain them more largely as they are vox evangelizantis as they are the words of Paul a preacher of the Gospel The words of the Preface may be considered as respecting S. Paul a preacher of the Gospel both as they are a preface and as they contain the qualities of the following doctrine As referred to him under the first of those notions they commend unto us those bowels of pity and that sincerity which he used in the dispensing of Gospel-truths As he freely received so he freely and without envie giveth with the lepers 2. Kings 7.9 apprehends he should contract guilt and blame to himself if he withheld good tidings himself eâdem operâ triumphs in the rich and sure mercies of the Gospel and with best advantage commends them to others The words of the preface as they contain the qualities of the doctrine following referred to S. Paul speak him one which taught truth moreover such truth as was worthy of all acceptation 1. Gods faithfull Ministers such as labour sincerely in Gods vineyard preach truth 2. What is worthy of all acceptation 3. They joyn these two together First of the first Those who are faithfull in the ministery preach truth This hath been their constant practise To give instances of all would take up more time then is allowed me I must in the proof of the point rather use an example then an enumeration S. Paul as if it was decreed that truth should viam invenire vel facere useth the profession of it sometimes for a preface and sometimes for an apologie for a preface in my Text This is a faithfull saying for an apologie Acts 26.25 I am not mad most noble Festus but speak forth the words of truth and sobernesse for a preface and apologie together Rom. 9.1 I say the truth in Christ I lie not my conscience also bearing me witnesse in the holy Ghost You see the practise of S. Paul and he thought also that he had the Spirit of God 1. Cor. 7.40 This argumentation although from an example is valid We may argue from a part to the whole in essentialls And to be well affected towards the truth is essentiall to each sincere preacher of the Gospel Should we esteem the 17. of the third of the Epistle to the Philippians and the sixteenth of the fourth of the first Epistle to the Corinthians in which S. Paul exhorts us to be followers of him to be counsel rather then precept to have been dictated by a private spirit yet we could not but acknowledge the first of the 11. of the first to the Corinthians an Oracle there he saith Be ye followers of me even as I am also of Christ Truth is Christs banner The Apostles and all who have been his sectatours have fought under it hoc signo vicerunt Christ is truth it self archetypall truth He is truth essentially so could not but use it in his expressions whether theoreticall or practicall His enemies the Pharisees and Herodians make a glorious confession Matth. 22.16 We know that thou art true and teachest the way of God in truth neither carest thou for any man for thou regardest not the person of men And in John 8.40 Ye seek to kill me a man that hath told you the truth which I have heard of God He was born to this end that he should bear witnesse of the truth Joh. 18.37 He was truth according to his essence likewise according to his offices He was and likewise taught and by holy violence imposed upon his subjects the true way to salvation He is the way the truth and the life Joh. 14.6 He is full of grace and truth Joh. 1.14 The Law was given by Moses but grace and truth came by Jesus Christ Joh. 1.17 We cannot be saved by the Law the new Covenant that of grace is the true way to heaven The sweetnesse of
ad scientiam lib. 2. cap. 7. Whether or no answers given by Urim and Thummim and the writing upon the wall in Belshazzars palace were immediately from God or by the mediation of Angels is conceal'd from us The two Tables of the Law given to Moses on mount Sinai were written with the finger of God Exod. 31.18 If we compare with this text that of the Psalmist in the 8. Psalme vers 3. When I consider the heavens the work of thy fingers we shall conceive with Maimonides in the 66. chap. of the first part of his More Nevochim that the Law was made the same way that the heavens He tells us how All naturall things are called the work of God but more especially what began by creation such was the Law saith the same authour I shall produce his words as construed by Buxtorfius Quemadmodum stellas non per instrumentum aliquod in coelo collocavit existere fecit sed per primam suam voluntatem Sic quoque Scriptura illa fuit scripta per primam ipsius voluntatem sine aliquo instrumento This his conceit I find countenanc'd by the fifth chap. of Pirke Avoth I shall adde his quotation of the Talmud to the same purpose Nosti quod in hunc sensum in Mischnâ legitur decem res creatae sunt inter vesperas ex eorum numero quoque est Scriptura Tabularum ex quo colligimus extra controversiam in confesso apud omnes semper fuisse Scripturam tabularum esse sicut reliqua opera creationis quemadmodum in Mischna exposuimus Cabbalists say that God created the world in order to the Law In the creation of the world the holy Ghost moved upon the waters when the Law was to be engraven upon the tables of stone God descended upon the mount The same finger which wrought the book of nature wrote the Law The world 's potentia divina the Law voluntas Dei protensa The world 's a compendious expression or copy of Gods power the Law of his will this in letters that in hieroglyphicks * Who conceive from Act. 7.53 Gal. 3.19 Heb. 2.2 the Law was spoken by Angels besides that the Syriack interpreter Acts 7.53 hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per manum mandati angeli and by this Angel meaneth Christ as may be gathered from his translation of Gal. 3.19 where he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 angels in that angels are distinguished from a Mediatour who as he thought was no other but Christ neither could more angels then one unlesse because they organiz'd the aire or clouds or some other body be said to pronounce the Law may see Heinsius upon the first of those texts Maimon also telleth us in his More Nevochim par 2. c. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that a Prophet is oft called an Angel There are mentioned in the acts of the Nicene Council part 1. lib. 1. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No created knowledge was the midwife to either of these births the writing as well as what written was immediately from God God sometimes reveal'd to his Prophets what should come to passe by species resemblances impress'd in their minds These were of two sons are resembled by those which convey sensible objects to the eare and the eye and are called vision and the word of the Lord. The Prophets were the mouth of God and eyes of the Church Vision by Hebrews is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 10.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word of the Lord in Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * See Onkelus upon Gen. 20.3 in Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine verbum sermo if we preferre the term which best pleaseth Cyprian The word of the Lord is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of the Lord Ezech. 11.5 and by Onkelus translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of prophecy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the Lord Ezech. 14.2 by Onkelus is interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of prophecy Vision as likewise the word of the Lord when it denounceth judgements against any people or person †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the burden of the Lord Jer. 23.33 in Jonathans targum is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophecy in the name of the Lord. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a burden each of them when delivered in sleep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dream and every dream sent into the mind from God if predictive of future matters that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Prophecy although it properly signifie as the notation of the word intimateth a prediction in outward words is in the mind ratione principii Thom. Aquin. 2.2 q 171. art 1. concludes that prophecy first and principally consists in knowledge secundarily in speech prophecy coming in a dream as R.D. Kimchi upon Jer. 23.27 is found under one of these The hand of the Lord Jehovah Ezech. 8.1 is as Kimchi well glosseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of prophecy as it cometh in its strength Each propheticall influence may be called the spirit of prophecy and the spirit of the Lord as because it is the gift of God so in that it 's fitly resembled by wind moreover in the first respect may be termed Spiritus sanctus in the other Spiritus sacer On the day of Pentecost when the Apostles were to be endued with the gift of tongues there came a sound from heaven as of a mighty rushing wind Influences such as that which was called the word of the Lord enabled the Apostles to speak with severall languages These like wind could not be contained Balaam could not but speak what God said unto him When the spirit rested upon the seventy Elders they prophecyed and did not cease Numb 11.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of prophecy in Onkelus his paraphrase upon that Comma There 's vehemency in the spirit of prophecy which renders it like a rushing wind Nescit tarda molimina Spiritus sanctus Those words of Ezechiel chap. 8. The hand of the Lord fell upon me may be understood concerning the spirit of prophecy as it comprehends vision and the word of the Lord. The prophet affords instances of both reveal'd to him in the three chapters next following And Villalpand tells us Spiritum Dei cadere there is irruere aut lapsum esse desuper cum vi energiâ more fulguris quo illuminatus simul atque excitatus est propheta non secus quà m si fulgure repentè tangeretur Suidas saith concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which God promiseth Ezech. 11.19 and elsewhere that it is not the holy Spirit but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I may say the like concerning the spirit of prophecy but with this difference that is of the appetitive facultie this of the understanding
himself and made what was remote actually intelligible Moreover vision and the word of the Lord in the minds of prophets were representative of things compounded or divided Themistius tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that intellectus agens is most like unto God Alexander in his second book de anima chap. 20. and 21. holds that intellectus agens is God that it is that understanding which was the creatour of all things Plato seems to be almost of the same opinion by his sixt book de republica Themistius upon the third de anima conceives as much What Aristotle as appears from his words before cited attributes to a light within us Plato de repub lib. 6. referres to a sunne without us to him who is the true light that enlighteneth every one that cometh into the world I mean to the eternall Sonne of God Knowledge saith Plato is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides the eye of the mind and intelligible objects he judgeth a sunne necessary to the procreation of sight of truth of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This sunne to wit whose beams are knowledge and truth I call the off-spring or sonne of the cheif good whom the chief good hath begotten like and equall to himself what this in an intelligible place to the mind and things understood that the other corporeall sunne in a visible place to the sight and things seen Almost each word is big with a deity The sonne of the chief good and whom the chief good hath begotten and begotten like to himself and who is that to the mind and things intelligible which the sunne to the sight and visible objects and that sunne in an intelligible world as this in the visible He could not speak more clearly that there is a Sonne of God or that this Sonne of God is God or that by him mankind is illustrated Platonists had as good reason to conceive that S. John was one of their tribe from the ninth as from the first verse of the first chapter of his * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. thus Amelius in Euseb praeparat Evangel lib. 11. c. 19. Vigerus thus translateth him into latine Atque hoc planè verbum erat inquit per quod sempiternum cùm esset existebant omnia quae siebant quemadmod m Heraclitus loqueretur quod ipsum videlicet Barbarus etiam ille apud Deum in principii gradu ac dignitate constitutum imò Deum simul esse pronunciat per quod facta simpliciter omnia sâ—nt in quo quicquid factum est vivens vita aliquod pro sua quodque naturae fuerit c. Gospel Mankind is illuminated by Christ the eternall word and wisdome of God This illumination by Plato hath place in Metaphysicall contemplations Corruptible things are saith he confus'd mingled with darknesse and as colours not illustrated by the sunne have a perpetuall cloud upon them The mind converting it self to these is perplex'd and intricated in uncertainty and diversity of opinions Truth and knowledge are begotten by an union of the soul with the idea's of the divine essence According to Plato God we see is intellectus agens to wit performeth when metaphysicall truths are understood what offices are commonly ascrib'd to that faculty That God performs by himself what is attributed to the said faculty when truths are conveyed into the mind after a metaphysicall way viz. by the spirit of prophecy cannot be denyed That the lowest order of Angels by the Rabbins suppos'd to conferre the spirit of prophecy * See Maimon de sundam legit c. 7. sect 2. Vorstius upon that tractate c. 1. p. 19. c. 7. p. 90. Selden de Jure Naturali Gentium juxta disciplinam Hebraeorum lib. 1 c 9. p. 110 111 112 113 114 115. That learned Authour in these pages confirmeth that some Pagans Jews Mahumedans and Christians have conceived that somewhat distinct from the soul to wit the supreme God or some of his ministring spirits or each answerably to differences of persons and occasions were intellectus agens I have not hâ—re produc'd any testimonies about Intellectus agens but what occasion'd by discoursing of prophecy I cited in publick before that noble work was printed Authentick writings intimate as I shall shâ—w hereafter that God spake to the Prophets sometimes immediately sometimes by his embassadours the Angels Later Jews as sectatours of Plato are more for mediatours then were their predecessours yet some of them as they hold that their nation is govern'd immediately by divine providence without the intercession of the host of heaven and the Angels so likewise that God immediately illuminated Hebrews which became Prophets I may not here omit that Ralbag upon Pro. 1.8 departeth from most writers of his tribe I mean Jewish Doctours as making intellectus agens the mind or a faculty of it and that against all reason passive Upon the comma quoted My sonne heare the instruction of thy father and forsake not the law of thy mother by father he understandeth God and by mother intellectus agens Intellectus agens its convenient here to preferre his sense before a Grammaticall construction conceiveâ—h Propheticall influences instill'd into it by God For this cause as he goeth on our Doctours of blessed memorie have called it Metatron which signifieth a mother in the Romane language is by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intellectus agens evidently shews that they were of the same opinion The Apostles fill'd with the holy Ghost began to speak with other tongues as the spirit gave them utterance Acts 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est sententiosa quaedam mirifica loqui cujusmodi erant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 item non tam ex se quà m ex numinis afflatu impulsu loqui sicut de prophetis scribitur 2. Pet. 1.21 Thus Beza upon that text They spake with other tongues as the spirit imprinted in their minds representations or characters such as was the propheticall word It 's easie likewise by what hath been spoken to interpret that of our Saviour Mat. 10.19 It shall be given you in that same houre what ye shall speak Divine truths contain'd in sacred Scriptures by which soever of the wayes mentioned at first reveal'd to Prophets when to be committed to writing were by the word of the Lord as a new edition imprinted in the mind of the penman if not known before to such a person or if forgotten perhaps somtimes as to be further confirm'd to him * Maimonie saw this truth but perplexed as through a cloud See More Nevoch part 2. cap. 45. de secundo gradu prophetia at least wise God by the secret insinuation of his spirit unlesse he us'd the ministery of an Angel or some other outward expression equivalent commanded that he should write what he perceived And what thou seest write in a book Rev. 1.11 Write the things which thou hast seen c. vers 19. We have other