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 〈◊〉 〈◊〉 〈◊〉 〈◊〉
instances in the Apocalyps chap. 14.13 and 19.6 and 21.5 When any one by divine authority wrote what he knew by the light of nature or what things he had seen done his Commission had the like signature That divine influence which was called the word of the Lord was oft as I may fitly call it the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that or somewhat equivalent was alwayes the seal of truths whereof God peculiarly and by way of appropriation vouchsafed to be accounted the authour I have reckon'd up severall wayes and I believe the heads of all according to which God revealed himself to his Prophets Those who understood what should come to passe by notions instill'd into their minds had vast advantage if compar'd with such as were informed by externall resemblances †See Maimon de fundam leg c. 7. Vorstiâ—â— ibid. and are the onely men by Rabbins thought worthy to be entitled Prophets Some Hebrew Doctours affirm that Bathcol filia vocis of which I have spoken already was in Israel after prophecy ceased and that Urim and Thummim is one of the ‖ According to some Hebrew Doctours some degrees of the holy Ghost fal short of prophecy Urim and Thummim are dispos'd by Maimon in the second degree of or rather to prophecy See More Nevoch part 2. cap. 45. Abarbinel with others are divided from Maimon c. He affirmeth in his Comments upon Esay 11. that there was no prophecy and that there was no holy Ghost in the times of the second House 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bath kol according to this Doctour could be no degree of the holy Ghost degrees of the holy Ghost between that voice and prophecy But I cannot perswade my self to rely upon Rabbinicall Scriptures unlesse for history concerning things appertaining to their own nation their ancestours neither in that perpetually Prophecy seems to be distinguished from dreams sent into the mind by God and from Urim 1. Sam. 28.6 When Saul enquired of the Lord the Lord answered him not neither by dreams nor by Vrim nor by Prophets Generall words for severall reasons are confin'd to part of their signification Moreover those were Prophets eminently who had resemblances of things future impress'd upon their minds as occasions required throughout the remainder or * Necessariò enim auseâ—tur prophetia ab omnibus reliquis prophetis excepto Mose ante mortem istorum Ãdque vel brevi vel diu sicuti patet exemplo Jeremiae de quo dicitur ad finiendum vel quo finiebatur verbum Domini in ore Jeremiae Davidis de quo legimus ista sunt verba Davidis postrema Idem enim est judicium de omnibus More Nevoch part 2. c. 45. Although I approv'd not Maimonides his opinion I conceiv'd it not necessary to contradict it greatest part of their lives after God once began to reveal himself in such manner to them God sometimes upon speciall occasions reveal'd himself to some extraordinarily in dreams whoÌ„ he never if we may judge by histories propagated to us and other probable reasons before or after illuminated by propheticall influences See Gen. 20.3 31.24 Matth. 2.12 Joseph the husband of the Virgin Mary though God spake to him sundry times in dreams according to his private exigencies moreover when he commanded him to flee into Egypt communicated to him the present danger of the child Jesus when he enjoyn'd him to return into Judea the death of Herod who had sought the life of the child is no where called a prophet God signified not to Saul by dreams what he should do or what he should omit as to Laban Abimelech and to the wise men of the east who had visited our Saviour at Bethlehem and to Joseph God neither made him a prophet for his private and present necessity nor yet inform'd him by his prophets in ordinary †Quando verò dicitur venit Deus ad N. in somnio noctis id prophetia minimè nuncupari potest neque vir talâ—â— propheta sensus etenim est quòd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admâ—nitio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaedam viro ejusmodi á Deo facta fuerit deinde quod in somnio illa contigerit Nam quemadmodum Deus caussatur ut homo moveatur ad alium vel defendendum liberandum vel perdendum cccidendum sic quoque caussa est Deus ortus illarum rerum quas in somniis nocturnis exoriri vult Notum enim est neque ullum dubium quin Laban Syrus perfectissimè impius fuerit idololatra Abimelech licèt vir bonus in suo populo fuerit tamen de ipso de terra regno ejus dicit Abraham Non est timor Dei in isto loco nihilominus de utroque Labane inquam Abimelecho legimus venit Deus ad Abimelech in somnio noctis venit Deus ad Labanem Syrum in somnio noctis Quocirca observa istam differentiam inter haec duo venit Dominus Item dixit Dominus inter in somnio noctis in visionibus noctis De Jacobo dicitur Et dixit Deus ad Israelem in visionibus noctis de Labane autem Abimelecho venit Deus c. Hac de causa exposuit Onk los ista venit verbum à Domino non autem dixit de duobus istis revelavit se Dominus Maimon part 2. cap 41. Compare Matth. 2.12 The wisemen being warned of God in a dream that they should not return to Herod departed into their own countrey another way This Scripture in part approveth what cited out of Maimonides Eliphaz though not to be reckoned a Prophet was instructed from visions of the night Job 4.13 Truths not contingent but of eternall necessity are suggested to him after the way of prophecy by which we are virtually admonished not to plead with God Again those more properly may be said to have been prophets who were inform'd by divine revelation what should come to passe then those who merely what they should do or omit God oft vouchsaf'd the latter to some to whom he denied the former but was wont to reveal the latter to whom he communicated the former God frequently in dreams imparted to men what he would have them to do or omit so by Urim and Thummim to the Israelites that they should go up or not go up to battell without presignification of any event The rest of the Israelites were commanded to go up against the Benjamites yet were discomfited by them God instructed not Saul whether or no he should go up against the Philistims by dreams nor by Urim nor by any who was wont to foretell future events The words are yet capable of another interpretation God answered not Saul by dreams or by Vrim that is reveal'd not to him whether or no he should go up to battel nor yet by prophets that is what should be the issue if he went up whether or no he should be victorious That
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
is worthy of all acceptation deliver honourable truths likewise precious truths They preach axiomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are capable likewise of another construction viz. to be worthy of all acceptation shall not formally signifie the truth of the doctrine that it is such as may safely be received believed but the comfortablenesse of it the benefit and advantage from what signified by it What S. Paul here expresseth may in part be comprehended by the affections of the Argives when by the Romanes delivered from the tyranny of the Macedonians and Spartans Quae gaudia quae vociferationes fuerunt quid florum in Consulem profuderunt The Praeco in the quinquenniall games at Nemea is forced to pronounce the word Liberty iterum iterúmque * It concerneth not in regard of my present use of the story whether the falling of that fowl out of the aire to the ground ought rather to be imputed to rarefaction or vertiginousnesse together with astonishment an effect thereof Plutarch maketh mention of both these reasons in his Flaminius and clearly preferreth the latter in his Pompey The aire was so dissipated with their acclamations ut corvi fortuitò supervolantes in stadium deciderent They entertained that news of liberty as worthy of acceptation 'T was to be wished that thousands were not duller in their affections when spirituall liberty is offered when Christ offers to rescue us from our ghostly enemies from those arch-tyrants sinne and Satan Certainly this news ought to be welcomed with greater enlargement of affections with fuller expressions of joy and thankfulnesse Here 's news worthy of all acceptation 3. Truth and acceptablenesse concurre together in the doctrine of Gods faithfull Ministers Truth and acceptablenesse I say not truth and acceptance When light came into the world when truth was incarnated sonnes of Belial preferred darknesse before light Gospel-truths are worthy of all acceptation That they are not at all times accepted is to be imputed unto the unworthinesse of some to whom they are offered There 's defectivenesse in such Ministers in whose doctrine truth and worthinesse of acceptation meet not together Some out of pusillanimity ambition or covetousnesse wholly accommodate their doctrine to the spirits of vain men to whom they preach altogether neglect truth unlesse it serve as a stalking-horse to their own ends Others busie themselves and disturb the world with empty and worthlesse curiosities Luther justly complained of the School-men that they had changed uses into utrums Some spider-wits spin out themselves into cobwebs There are some truths not worthy of all acceptation Probable conjectures are much to be preferred before palpable falshood certain truth before conjectures acceptable truth before frivolous knowledge what truths are worthy of all acceptation ought to have the first place in our estimations in our acceptations Labour not for the meat which perisheth I may here adde an opportune caution No one ought to arrogate such truth and acceptablenesse to his own judgement as may fit it for a rule to be imposed upon others Learned D. Davenant in his little Treatise zealous for the peace of the Church determines well That the Papists should they not erre in fundamentals yet were not to be received into union and communion because they obtrude upon others for a rule of doctrine and manners the Popes feigned infallibility After this caution an advertisement will be seasonable That we may be enabled to preach as we ought truths worthy of all acceptation knowledge is necessary Truths statue as I said consisted of the Alphabet Ignorant Doctours are unworthy deliverers of truths worthy all acceptation We speak what we know saith our Saviour Joh. 3.11 We know what we worship Joh. 4.22 Those who take upon them to be Christs Ministers must propound their Master for a pattern Study to shew thy self approved unto God a workman that needeth not to be ashamed rightly dividing the word of truth 2. Tim. 2.15 To divide rightly the word of truth requireth knowledge and knowledge sufficient for this task nowadayes prerequires industry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The spirit of prophesie rested upon many in the Primitive times Eusebius saith upon some in his age * I cannot assent to Miltiades quoted by Eusebius out of Apollinarius affirming that the gift of prophecying shall remain in each Church till Christs last coming His words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Euseb Hist. Eccles lib. 5. cap. 17. We have no warrant to expect it after truth propagated and sufficiently confirmd by former miracles As we preferre the newest Philosophy so the ancientest Divinity We may justly suspect them of falshood and delusions who arrogate to themselves to utter Oracles to teach by revelation * Lactant. de fal sap lib. 3. cap. 8. Anaxagoras complained circumfasa esse omnia tenebriâ— Empedocles augustas esse sensuum semitas Democritus quasi in puteo quodam sic alto ut fundus sic nullus veritatem jacere deâ—â—ersam The well is deep and these wanted buckets wherewith to draw we have a Doctour who if we be not wanting to our selves will direct us into truth but who is not wont to expend miracles where ordinary means may be had We ought to be diligent in our private callings sed labor est inhibere volantes I have heard it objected against our Clergy that many of those who were more sober and temperate made it their chief work proficere rather then prodesse to inform themselves more then to instruct others to know rather then to teach Some by their ambition of being Seraphims are hindered from being Angels they are so much for illumination that they are nothing at all for ministery * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fieri solet ut quicquid pauci assequi possunt id in multorum reprehensionem incurrat Ptolem Tetrab lib. 1. cap. 1. See also Petiscus in his Epistle prefix'd to his Trigonometrie edit 1. The authour of nuncius propheticus towards the end of his apology for humane learning I easily believe what a learned Divine when some alleadg'd that he bestowed his time in unprofitable studies apologiz'd for himself That they were not angry with him for his ignorance but for his knowledge that he neglected not what they knew though he studied some things whereof they were ignorant but conceive also against the other extreme that none ought to live to themselves that 't is not sufficient that men do no hurt but that they are bound to do good likewise that they ought to perform such offices to those committed to their charge as their places require Contemplation when occasion of being usefull to others is offered especially if we have admitted of any engagement must strike sail to practise Knowledge alone neither commends us to God or good men The devils
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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
naturam eâ animi vi attigerit quâ id apprehendere convenit convenit autem vi quadam cognatâ quâ cùm adhaeserit séque ei quod verè est miscuerit atque indè reverâ intelligentiam veritatémque genuerit cognoscet utique verum veréque vivet atque aletur The soul by an earnest desiring and diligent searching after truth that is by love is united saith he to the idea's of the chief good is thence enlightened and strengthened and so conceiv's and brings forth truth apprehensions congruous to the idea's in the divine essence Jews vary somewhat from this opinion as holding that the soul whilest the spirit of prophecy resteth upon it is mingled with the order of Angels call'd Ishim I shall not spend time in explaining their conceit which hath in it more subtilty then truth See Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 2. sect 2. and Jews cited by Vorstius upon the place * Prophecy must necessarily differ also from the beatificall vision quia evacuabitur in patria 1. Cor. 13.8 Prophecy is not to be referred to innate idea's stirred up and quickened in the mind not to a metamorphosis of the mind by which some Rabbines imagine it to be elevated into Angelicall perfection but to representations produc'd in the understanding Those forms infus'd into the minds of Prophets whether visio or verbum were in them * Tho. Aquin. in 2.2 quaest 171. art 3. non per modum habitûs sed per modum passionis seu impressionis transeuntis As Prophets could not foretell all things so neither had they those supernaturall impressions which they received remaining with them at all times Propheticall light was in their understanding as in the aire not as in the Sunne S. Paul spake with tongues more then all the Corinthians 1. Cor. 14.18 probably with more then the rest of the Apostles by acquired skill but God suggested language to each of his extraordinary ministers according to necessity That I may yet further explain idea's impress'd upon the minds of Prophets I shall shew how they differed one kind of them from the other The word of the Lord in the mind of the Prophet is of the same nature with representations produc'd by words Vision after the manner of resemblances arising from things Sicut humana consuetudo verbis ità divina potentia factis loquitur as S. Austine in his 49. epistle He who by his word created the world doth by his power also form his creatures into words Nor doth he in this way onely apply himself to the outward senses as did Tarquinius to the messenger sent from his sonne by lopping off the heads of the tallest poppies Who received Propheticall vision had elegant characters written in their minds by the finger of God Her 's eloquence above the style of humane expression In the first chapter of Ezechiel the eighth verse Behold I even I am against thee and will execute judgements in the midst of thee in the sight of the heathen Here 's Verbum Domini Thus saith the Lord is prefix'd before it In the second verse of the tenth chap. And he spake unto the man cloth'd in linen and said Go in between the wheels even under the Cherub and fill thy hand with coals of fire from between the Cherubims and scatter them over the city And he went in my sight Here is vision There the species impress'd in the mind of the Prophet were immediately verborum but there rerum There seemed something to be spoken here somewhat to be done There the Lord foretold the destruction of Jerusalem here by coles of fire scattered over the city praefigur'd it The word of the Lord was either proper or tropicall and sometimes was contain'd in one trope and sometimes in an allegory of this last sort is that Esay 6.25 The wolf and the lambe shall feed together The same distinction hath place in vision In externall visions there might be tropi allegoria rerum by which future things were presignified Again what was presented to the eye was sometimes reall sometimes merely an apparition of the former sort was the cloud which appeared to Elijahs servant and according t◠Aben-ezra the fire in the bush which consumed it not His words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was in the bush burning round about He conceived the fire to purifie the place of the Shechinah or divine presence here as afterwards the Mount on which the law was given The mountain burned with fire Deut. 9.15 The Shechinah had fire with it in the first temple Of the other sort of externall visions not improbably was the writing upon the wall read by Daniel Dan. 5.17 By the vision of the cloud rain was foretold by the fire in the bush not consuming it God reveal'd to Moses that the Israelites afflicted by the Egyptians should not be consumed That was a tropicall vision this an allegoricall In the minds of Prophets which I may fitly terme Theaters of future events we may observe the like difference of visions They were proper tropicall or allegoricall To this last sort may be referred what we have in the 8. verse of the 8. chapter of the Revelation A great mountain burning with fire was cast into the sea and the third part of the sea became bloud As also third parts of the sunne moon and starres darkened and the day and night not shining for a third part verse 12. And the starre falling down from heaven to earth Rev. 9.1 the locusts coming out of the smoke upon the earth c. vers 3. such also the visions of the horses and them that sate on them verses the 17 18 19. by the instances given the first difference of vision and the word of the Lord is sufficiently illustrated Secondly These differed in that vision oft times by simple appearances by terms of invention as hieroglyphicks exhibited what should come to passe Such was the vision of the seven thunders Rev. 10.4 this is a vision of sounds This question is propounded in Plato lib. 6. de repub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherewith do we see such things as are seen by us the answer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with sight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do we not also by hearing see those things which are heard and by other senses other sensible objects His answer is affirmative Each kind of sensible objects are seen by that sense to which they are proportionable Colours are seen by the eye sounds by the eare c. Both sounds and colours all things which were apprehended by any Prophet such excepted as had representations answerable to articulate and significant voices were seen by the mind This of thunder is I say a vision of sounds Here Deus factis loquitur here things exhibited to the eye of the mind represent other things distinct from themselves But the word of the Lord requireth axiomaticall disposition as we may gather from examples throughout the Scripture Thirdly
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
same which are used by Jews insinuateth that a Trinity of persons in the divine essence is impossible It falsely supposeth that if there be three persons there must needs be a Trinitie of Gods That article of Christian faith concerning the Son of God becoming the sonne of man is misconstrued Azoar 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they say that God assum'd a Son Christians are by Mahumedans call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Associantes that I may use the words of Erpenius in Histor Joseph comma 106. Quod Jesum Christum Deum esse dicunt veróque Deo tanquam diversum ut faliò illi opinantur adjungant Christians affirm not that God became a father by assuming into his nature the person of God the Sonne nor yet that the two natures of the Sonne of God are distinct persons nor that God hath more sonnes then one unlesse by adoption and spirituall generation by which I mean regeneration See in the supposed Gregory Thaumaturgus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and σ. with their elucidations Christ is the Sonne of God the father those who are regenerate although opera trinitatis ad extra sunt indivisa according to Scripture language are born of the spirit The faith embraced by Christians acknowledgeth for its rule the Gospel which authours of the Alcoran confesse to be divine truth But moreover should Christians at any time have erred as affirming that the divine nature was divisible or divided at indâ—gni â—i qui reprehenderent who affirm that God when he had form'd the body of man of mud breath'd into it part of his own soul As Christ is God so he is equall to God the Father The same indivisible nature cannot agree to severall persons according to severall degrees Eusebius doth not contradict what propounded in sacred Scriptures to be believed as did Arius but also the light of naturall reason In his Evangelicall demonstration God the Father is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And cannot saith Eusebius assume a body God the Sonne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compar'd with God the Father is saith Eusebius blasphemously as an ambassadour to his prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Demonstrat Evangel lib. 5 c. 1 4 6 9 10 11 13 20. the title of the twenty fifth chapter cap. 30. lib. sexti prooem c. 16 17 20. That I may omit similitudes by which Feild upon the Church Dr. Andrews in his sermons and Dr. Jackson in his knowledge of our Lord Jesus Christ chap. 30. excellently illustrate the union of the two natures in Christ Gregory Thaumaturg serm in Annunciat Mariae virginis conceiveth that the Margarite consisting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex duabus naturis ex fulgure nimirum aquâ is a fit resemblance The Trinity of persons in one undivided nature whereof each is infinite without infinetenesse multiplied and duality of natures whereof one is finite the other infinite in the same individuall person are mysteries which men and angels ought to believe and may admire but cannot comprehend nor perfectly represent by any resemblances Mahumedans very man against the Marcionites God and man together by personall union against the Nestorians came into the world that is was born This is his advent or coming meant in my text He came into the world that is was in lucem editus This his coming was promised to our first parents in Paradise prefigured by variety of types prophecyed of by Jacob Gen. 49.10 foreseen by Job as may be gathered from Job 19.25 prophecyed of * With whom I may joyn Hermes in his book inscrib'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Lactantius lib. de vera sapientia cap. 6. Marsil Ficin Argument in Merc. Trismegist Pymand by Balaam Num. 24.17 promised to David 2. Sam. 7.16 and 1. Chron. 17.11 12. foretold by the †See Constantines oration in Eusebius after the life of Constantine cap. 18. and 20. Clemens Alexandrinus Strom. l. 6. Lactantius lib. 4. c. 6. to whom may be added Justine Athenagoras Austine Virgil Eclog. 4. others If any surmise that predictions attributed to Sybills were feign'd by Primitive Christians preposterously ambitious of promoting a good cause let him see Constantines oration before praisd his Epistle also to Arius and his sectatours extant in the acts of the Nicene Councell part 3. Sybills celebrated by a quire of Angels honoured by the three Persians testified by God himself God is pleased to dwell with man on earth the heavens cannot contain him 2. Chron. 6.18 The voice of my beloved behold he cometh leaping upon the mountains skipping upon the hils Cant. 2.8 Vultis ipsos ejus saltus agnoscere saith * In Evangel Hom. 19. Gregory upon that place He leaped saith he from heaven into the wombe from from the wombe into the manger from the manger to the Crosse from the Crosse into the grave from the sepulchre he returned into heaven The first of these leaps is by Chrysostome called a great stride by the second of them he reach'd into the world according to the mind of my Text He who was †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nonnus eternal was born This is a true saying God who is truth it self prophecyed and promised this birth to our first parents in paradise God out of his transcendent lenity promised mercy before he passed sentence upon them Our Saviour is called the womans seed Gen. 3.15 Were †Antiquitat Judaic l. 1. c. 2 Josephus orthodox in what he reports concerning the serpent which seduc'd our first parents 't were an easie matter for the womans seed to bruise his head He mistakes both in naturall and theolo-history in that as affirming that the serpent before he deceived our first parents had the facultie of speech went upon feet and by reason of that misdemeanour was amersd these abilities and also had poyson as a badge of his enmity towards man put under his tongue in this as esteeming what was onely the instrument in tempting Eve the principall cause and the promise a precept the observance of which would prove but of shallow advantage that Gods meaning was that every one as he met with a serpent should strike it upon the head which contain'd in it somewhat hurtfull to mankind Onkelus attained the mind of the sentence He thus paraphraseth I 'll put enmity between thee and the woman and between thy sonne and her sonne he shall remember what thou didst to him in the beginning and thou shalt observe him in the end The sonne of the woman our Saviour not the Virgin Mary as Papists blasphemously affirm brake the serpents head the first of the devils works against mankind the devill by his malicious attempts endeavoureth to hinder the consummation of Gods works of mercy the application of Christs merits No one unlesse the Sonne of God as well as the seed of the woman could be able to bruise the serpents head Behold a virgin shall conceive and bear a sonne and shall call his name EMMANVEL