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-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
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
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 commiscebitur animae ejus cum gradu Angelorum qui vocantur Ishim In 's More Nevochim he excepteth Moses He affirmeth that all other Prophets were illuminated by the ministery of Angels The same authour de cultu stellarum ac planetarum statutis Gentium cap. 6. sect 2. witnesseth that Ob that old serpent gave answers to those who enquir'd of him * Compare with this place after Dionys Voss Esay 29.4 not perceivable by the eare but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cogitatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelus praefectus spiritibus viz. of those who are about to die and of the dead by Talmudists is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps from species which are like to things represented impress'd upon the spirits of such as are obnoxious to this Angel about to die whose souls he is suppos'd to call out of their bodies or dead Rabbines affirm that species were sometimes instill'd by Angels into the understanding sometimes into the phansie according to divers degrees of prophecy I shall adde Thom. Aquin. primâ summae Theol. q. 111. art 1. He followeth Dyonis affirming cap. 4. coelest Hierarch that propheticall revelations are not conferr'd upon men but by the mediation of Angels Intellectus humanus as he fondly conceiveth non potest ipsam intelligibilem veritatem nudam capere quia connaturale est ei ut intelligat per conversionem ad phantasmata ideò intelligibilem veritatem proponunt Angels hominibus sub similitudinibus sensibilium secundùm illud quod dicit Dionys cap. 1. coelest Hierar Quod impossibile est aliter lucere nobis divinuÌ„ radium nisi varietate sacroruÌ„ velaminum circumvelatum R. Meir in Avoda Kodesh part 4. c. 28. is of opinion that Angels never conveyed revelation to prophets properly so called that according to the opinion of some ancient writers they were created on the first and fifth dayes and invested in aiery bodies appeared to such as were below the degree of Prophets constituted in the first degree of vision which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gradus vestimenti or in the second which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apertio oculorum These conceits may conveniently be omitted without refutation An Angel spake within Zacharie Zach. 2.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is after Hierome ecce angelus qui loquebatur in me egrediebatur Yet I denie not but the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie what I find in the Caldee paraphrast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as in our English translation talking with me I find in August de spiritu anima if that book be his work this sentence Angeli miris modis visiones suas facili quâdam ac potenti unione nostras esse faciunt quodam ineffabili modo in spiritu nostro informant atque imprimunt ut spiritus earum non possit oblivisci Erasmus denies this tractate to be S. Austins and Trithemius saith that Hugo à sancto victore compiled it But S. Augustine in his 4. book de Trinitate hath what to the purpose Neque ad illud quidem digni habiti sunt he speaks concerning heathenish philosophers ut eis ista per sanctos angelos nunciarentur sive forinsecus per sensus corporis sive interioribus revelationibus in spiritu expressis sicut patribus nostris verâ pietate praeditis haec demonstrata sunt As God used Angels in the dispensing of prophecies that he might honour them by so noble employment so men are the more enobled when they have more immediate converse with God †I may here seasonably add to what I before quoted out of Jews the opinion of Mahumedans They tell us that God speaketh to man three wayes viz per inspirationem aut compellando ex occulto aut per missionem legati He reveal'd say they to Abraham that he should sacrifice his son He spake after the second way to Moses So he speaketh to angels Sic quoque alloquetur Deê° aliquando piam animaÌ„ videlicet vel in morte vel in resurrectione vel in ingressu in paradisum God spake to Christ say they as to other prophets Moses excepted by an angel vide plura apud Levin Warner incompend hist eorum quae Muhammedani de Christo praecipuis aliquot religionis Christianae capitib tradiderunt p. 8 19. My Thesis viz. That Christ according to his humane nature was immediatly illuminated is confirm'd by Jews and Mahumedans contradicting it Moses esteemed most excellent in prophecy was thought as I have said to have enjoyed immediately colloquio Dei He stood upon the highest degree of Jacobs ladder and therefore needed not angels ascending and descending I shall here again make use of that lemma with which I concluded the last article of my discourse †I may here seasonably add to what I before quoted out of Jews the opinion of Mahumedans They tell us that God speaketh to man three wayes viz per inspirationem aut compellando ex occulto aut per missionem legati He reveal'd say they to Abraham that he should sacrifice his son He spake after the second way to Moses So he speaketh to angels Sic quoque alloquetur Deê° aliquando piam animaÌ„ videlicet vel in morte vel in resurrectione vel in ingressu in paradisum God spake to Christ say they as to other prophets Moses excepted by an angel vide plura apud Levin Warner incompend hist eorum quae Muhammedani de Christo praecipuis aliquot religionis Christianae capitib tradiderunt p. 8 19. My Thesis viz. That Christ according to his humane nature was immediatly illuminated is confirm'd by Jews and Mahumedans contradicting it Christs humane nature was inspir'd with the spirit of prophecy both substance and circumstances attended in its perfection Sixthly the soul of Christ was never whilest it received divine revelation in an ecstasie Christ according to his humane nature had in this respect great advantage of other prophets Ecstasis according to Lactanctius est affectus eorum qui mente sunt emotâ 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hippocrates and Galen is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This kind of ecstasie by Aristotle is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. An ecstasie is taken for a peremptory sequestration from thoughts and dealings with the world for the ravishment of the mind by contemplation of truths reveal'd to it Acts 10.10 and 22.17 The soul rais'd from the body by extraordinary converse and union with God is ecstaticall 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for astonishment through admiration Mark 5.42 Luke 5.26 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Suidas is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is amazement or astonishment arising from admiration mingled with fear almost the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 16.8 5. Abscessus discessus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calidorum
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
favour likewise is constant Acceptablenesse with him is what Thucidides said of a well compos'd history 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our friends upon earth are oft times ignorant of our necessities oft times impotent not able to relieve us sometimes slack and not forward to help and very unconstant Temporal good things are scant cannot fill up the capacities of the soul Neither is the understanding satisfied with humane knowledge nor yet the will with worldly enjoyments Nothing besides God can quiet the mind Thirdly The recovery of what hath been lost occasioneth more joy then doth immunity from dammage So much is expressed in three severall parables Luke 15. one of the lost sheep a second of the lost great a third of the prodigall sonne There 's joy in heaven over one sinner that repenteth more then over ninety nine just persons who need not repentance Luke 15.7 God's more glorified in the conversion of sinners then he could have been by man persisting in integreâ—ity Converts have much more reason of rejoycing then they should have had had they never fallen We reflect with joy upon evils which we have escaped Hac olim mâ—minisse juvabit And our joy beareth proportion to our dangers That our affections might be inlarg'd in spirituall joy and thankfullnesse God hath appointed out of his rich wisdome the Law a School-master to scourge us to Christ Dives was right for the substance of his request containing his affection towards his brethren yet living A tast of hell much commendeth to us the delights of heaven S. Paul as I shewed heretofore is a very pregnant example to this purpose But moreover the glad tidings preach'd by S. Paul are worthy to be accepted by all men as well as to be received with all acceptation The most righteous among men Christ himself excepted stand in need of a Saviour It 's just that I may borrow a sentence from Euripides that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who do what is not good suffer what is not delightfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Herodotus in his Terpsicore Nullus homo poenam sceleris reus effugit unquam Forasmuch as we all have sinned 't is necessary that we all suffer in our own persons or some other for us God the Sonne took upon him sceleris nostri expiandi partes was pleased to become our Saviour That Christ came into the world is a doctrine as true as acceptable It s an honourable truth an axiome in faith The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresse as much if we admit they are an exegesis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the epithite of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For proof of the Thesis I appeal 1. To direct and immediate expressions in sacred Scripture 2. To Christs sufferings 3. To means added for the conversion of sinners 4. To the consciences of sanctified men those who are most sincere in their lives and most competent judges 5. To the prevalency of this doctrine over the power of darknesse over errours and heresies in mens judgements perversenesse in their wills and affections and corruption in their lives First of the first Thou shalt call his name Jesus for he shall save his people from their sinnes Matth. 1.21 To save from sinne is to save from sinne together with its evil consequents The Sonne of man is come to save that which was lost Matth. 8.11 He came to save those who had gone astray those that were sonnes of perdition and to save them so as they should become lost in their own apprehensions For God sent not his Sonne into the world to condemne the world but that the world through him might be saved Joh. 3.17 Here 's deliverance from the sad effects of sinne viz. riddance from pain and a restoring to happinesse I may adde that those who receive Christ obtain a better condition then that which we lost in our first parents Felix lapsus qui talem â—â—ruit Servatorem Holy Job foresaw this Saviour I know saith he that my Redeemer liveth Secondly let us take a survey of Christs sufferings God the Father covenanted with the Sonne that for his sufferings he should see his seed Christ was the second Adam by way of representation a publick person S. August is clear to this purpose Primus homo Adam sic olim defunctus est saith he ut tamen post illum secundus homo sit Christus cum tot hominum millia inter illum hunc orta sunt ideo manifestum est pertinere ad illum omnem qui ex illa successione propagatus nascitur sicut ad istum pertinet omnis qui gratiae largitate in illo nascitur Vnde fit ut totum genus humanum quodammodo sint hominis duo primus secundus Our Saviour is oft called the sonne of man that is of Adam Ezechiel with the Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the sonne of the first Adam man He was the next and onely other common person Had himself been created or the sonne of some one besides Adam created either God through him should have been reconcileable towards some who sinned not suffering or some should have wanted accesse to Christs merits Christ as he was a branch of David Jer. 23.5 and a rod out of the stemme of Jesse Esay 11.1 so likewise of Adam This branch offered up to God sanctifieth the tree Christ declared abundantly that he came to save sinners by what he suffered for them He suffered for us what satisfied divine justice In burnt-offerings and sacrifices for sinne thou hadst no pleasure Then said I Lo I come in the volume of the book it is written of me to do thy will O God Heb. 10.6 7. Gods will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft and in Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that in which God is well pleased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntas signifieth as I have said viz. beneplacitum In Jonathans Targum ancienter then any Scriptures whereof S. Paul was the penman upon Esay in a sentence for substance of sense the same with what was quoted out of the epistle to the Hebrews He thus paraphraseth upon Esay 59.16 Et manifestum est coram eo quod non sit vir cujus opera bona sint Et notum est coram eo quod non sit homo qui stet deprecetur pro eis salvavit eos in brachio fortitudinis suae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in verbo voluntatis suae auxiliatus est eis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum voluntatis ejus is no other thing then his onely begotten Sonne in whom he is well pleased Christs sufferings though but short as considered in themselves nor longer in his expectation he could not despair of victory received vigour from his divine nature triumphed over the demerits of sinfull men The sunne of righteousnesse as Pelbartus allegorizing Gods covenant signified
bring forth serpents The grace of God if turned into wantonnesse becometh the savour of death unto death And those sink themselves deep into condemnation whose sinnes mention what should induce to repentance 4. Neglect not salvation purchased by Christ O tast and see that the Lord is good Psal 34.8 Divine goodnesse hath condescended so farre that it is obvious to sense to the sight in a body assumed born conversing with men upon earth dying rising from the dead ascending into heaven but moreover to the tast Popish transubstantiation disclaimed in the Eucharist But to be affected onely with what tickleth our senses with what pleaseth the fantasie doth not transcend Popish superstition We must see Gods goodnesse with our understandings and tast it with rationall affections I deny not but both seeing and tasting may well agree to the understanding The intellect as it containeth eminently some one sense cannot comprehend sufficiently Gods clemency Yet I should chuse rather to attribute tasting to the affections We should at least but Tantalize if we should see and not tast We must tast otherwise we cannot see how gracious the Lord is We may learn who receive Christ aright and likewise be incited so to receive him from John 1.12 13. But to as many as received him to them gave he power to become the sonnes of God even to them that believe on his name which were born not of bloud nor of the will of the flesh nor of the will of man but of God Those who receive Christ aright are not overswayed by naturall corruptions nor yet by the commandments of men moreover attain somewhat both beyond the reach of nature and education are by regeneration conformed to Gods will * See Field concerning severall degrees of Love in the Apendix to his third book of the Church chap. 5 They embrace Christ not onely as a Priest offering up himself for their sinnes but likewise as a Prophet to direct them and as a King to rule over them They are made the sonnes of God and heirs of eternall life and shall for ever enjoy the presence of God Bonum honestum utile jucundum meet together as we see in the receiving of Christ Christs bloud the true Pactolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 floweth with riches One drop of it is enough to enrich thousands of worlds to all eternity Uranople the new Jerusalem hath its foundations garnished with all manner of precious stones Apocalyp 21.19 If heaven upon earth be so glorious what shall we conceive of heaven in its proper place As it cannot seem a new thing that truths so precious should want acceptance so undoubtedly some time or other each truth will obtain audience When any of us is in danger of death or at furthest immediately after death S. Pauls doctrine will be confessed worthy of all acceptation All who have heard it and not received it will acknowledge themselves fools at the day of judgement 5. Let us offer up all possible praise honour glory and thankfulnesse to the sacred Trinity contriving such a way for our recovery to God the Father who gave his onely begotten Sonne in whom he was well pleased to be a ransome for us to God the Sonne who suffered an accursed death for us to that Spirit which sanctifieth us Let us propagate our thankfulnesse into our lives Let us not think any peice of self-deniall any service too deare for God Christ hath descended lower for us then 't is possible for us to debase our selves for him The saints upon earth sing a new song in the honour of Christ Thou art worthy to take the book and to open the seals thereof For thou wast slain and hast redeemed us to God by thy bloud out of every kindred and tongue and people and nation Rev. 5.9 10. Heaven answers as by an eccho the musick upon earth in the mean time continuing verse 11 12. Worthy is the Lambe that was slain to receive power and riches and wisdome and strength and honour and glory and blessing This song of Angels putteth Christ in the third person He took not upon him the nature of Angels He is nearer to us All creatures come in as the Chorus v. 13. And every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying Blessing honour glory and power be unto him that sitteth upon the throne and unto the Lambe for ever and ever As man began so he concludes the song v. 14. And the foure living creatures said Amen And the foure and twenty Elders fell down and worshipped him that liveth for ever and ever Because there are severall degrees of thankfulnesse I shall adde to these examples some motives which may quicken us in the duties mentioned 1. We are unable in our own persons to fulfill the morall law Let us exceed the Scribes and Pharisees who so farre relyed upon self-sufficiency that they conceiv'd the Gospel in regard of themselves impertinent doctrine 2. Could we avoid all actuall transgressions yet originall sinne is able to damn us 3. No one merely a creature can supererogate can spare us any part of his obedience The blessed Angels of all creatures most nimble and cheerfull in obedience have oyl little enough in their lamps for themselves 4. No one merely a creature nor yet all creatures could by sufferings redeem so much as one soul They should alwayes be suffering but never satisfie If any commend any other way to salvation as the fulfilling of the morall Law the intercession of the Virgine Mary c. besides Christ that proverb mentioned by Aristotle in his Meteorologie is verified of him viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manus Christi to wit nailed to the crosse is the onely physick for a sin-sick soul We stand in need as you see of Christs merits but let us preferre ingenuity before necessity let us expose our hearts to the woundings of a friend Christ as Anacreon upon a worse occasion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suffer his love to wound your hearts Meditate returns answerable in some proportion to his sufferings Let us propagate our thankfulnesse into our lives and praise and honour God by doing his will So shall his will be done in earth as it is in heaven Let none who maketh profession of Christianity carry himself scandalously Muta nomen vel age fortiús 6. Forasmuch as Christ came into the world to save sinners and is a sufficient Mediatour able abundantly to save let us not seek unto any other Let us not go about to alienate any part of his office to conferre honour prerogative to him upon saints angels or images The Scripture speaketh expressely that in the later times some shall depart from the faith giving heed to seducing spirits and the doctrine of daemons 1. Tim. 4.1 Beza upon the last word of that comma thus commenteth Notum est quid hoc nomine Platonici presertim
that the Israelites some time before Christs birth by reason of disturbances from their enemies were disinabled to distinguish exactly their tribes He addes Sive igitur in posterum prospicere voluerint sive accepto jam malo succurrere puto simul omnes ad nomen ejus tribus se contulisse in qua religionis puritas diutius steterat in qua redemptor expectabatur proditurus siquidem hoc erat in rebus ultimis suffugium Messiae expectatione se consolari Josephus in the eleventh of his Antiquities conceives that the Israelites were called Jews from Judas Macchabeus But in his second book against Apion the Israelites who came out of Egypt are called Jews His 20. books which contain the history of jews and their Ancestours from the creation are entitled I know not by whom first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talmudists hold that their doctrine concerning moneths to be inchoated by the phasis and years to be intercalated was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traditio Mosaica è monte Sinai and was to be executed by the Sanhedrin in the holy land Maymon Halach Kiddush-hachodesh c. 5. I find in Seder olam Rabba c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Genebrards translation Hac illa hora Israelitae coeperunt obligari astringi ad praecepta de polenta de praeputio neomeniâ He speaketh of the houre next after the Israelites passage over Jordan But I conceive that by chodesch he meaneth the moneth Nisan to be observed as the beginning of the yeare rather then the phasis of the moon By challah he meaneth the feast of unleavened bread Who desire to be inform'd at what time the Talmudists left off their uncertain accompt may have recourse to M. Selden De Anno Civ vet Judaeorum c. 17. p. 80. The manuscript Karite used by M. Selden affirmeth that the Israelites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the time of the kingdome sanctified their moneths at the phasis of the moon This place I find praised in an elegant discourse composed by the owner of that manuscript authour What M. Selden de anno civili veterum Judaeorum cap. 4. quoteth out of the same Karite importeth that the Karites imagined their lunatick observations as ancient at least as the deluge Perhaps they thought they were for some time intermitted The 150. dayes mentioned Gen. 7.24 and chap. 8.3 they conceive to have for their Epocha the 17. day of the second moneth which they suppose to have been Jiar on which Noah entred into the Ark and to expire at the end of the seventeenth day of the seventh moneth on which the ark rested on the mountains of Ararat If Jiar and the foure moneths next following had all been solide the summe should have been 151. dayes Hence they conclude that about foure solide moneths ought not to be continuous Besides that * The authour of Bereshith Rabba Jarchi and others after Eliezer in Parasch Noah Seder Olam Rabba c. 4. some Jewish writers conceive that 150. dayes which the waters are said to have prevailed on the earth succeeded the 40. dayes of rain †According to Seder Olam Rabba c 4. the last day of the 150. in which the waters prevailed was the last of Jair and the ark began to rest upon the mountains of Ararat on the 17. of Siwan which was the 7. moneth to Casleu in which the 40. dayes of rain ended Nachmanid in Parasch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tells us that some reckoned the 150. dayes for the prevailing of the waters to reach to the 17. of Nisan and the 17. of the 7. moneth on which the ark rested on the mountains of Ararat to be the 17. of Jair the 7. to Marcheschvan in which the rain began to descend Some that space is to be allowed after the 150. dayes for the abaiting of the waters before the ark rested upon the mountains of Ararat and though neither of these opinions should be true 't is not necessary that the 17. day of the second moneth and 17. of the seventh moneth should be included in the 150. dayes whence will they evince that there were not fewer then foure solide moneths continuous or if they will admit as many solide together as are possible by their suppositions concerning the 150. dayes in which the waters prevailed how will they prove that the seventh moneth was hollow viz. but of 29. dayes Another place in Eliah Ben Moseh quoted by my authour so oft already praised cap. 10. p. 54. clearly expresseth that Scripturary Jews esteem their way of computing years as ancient Noah Nullibi reperimus for this Latine well interpreteth the Originall in Scriptura praeceptam hoc de sanctificandis Neomeniis peculiare fuisse terrae Israeliticae Sed verò manavit â seculis vetussimis adeóque à tempore Noachi Abrahae Patris nostri quibus paex mos ille sanctificandi lunam quocunque locorum Some perhaps will object against Eliah Ben Moseh what Josephus saith of Apion lib. 2. against him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non animadvertit à seipso adductum quo coargueretur Karites who are wont to confine themselves rigourously to written truths are zealous beyond Pharisees for an orall tradition by which they may parcell out time into moneths and years They are easily reconciled to themselves It 's no unusuall thing that some one objection should hinder a rule from being generall If either sect of jews report truth 't was sometimes impossible to make before-hand a Calender for the year following neither are we enabled by any histories to reduce dayes of such uncertain years as have been mentioned to their due positures in any equable accompt Joseph Scaliger as also many other writers before and since affirmeth two things from either of which granted it necessarily followeth that moneths and years such as I have described according to the opinions of Talmudists and Karites were not used in our Saviours age 1. * De emendat temp l. 2. pag. 105. Lansbergius compendiously shews how the Jewish and Grecian years in his opinion differed Chron. saâ—r l. 1. c. 11. He contendeth that Jews from what time the Syro-Macedonians became Lords over them till after the destruction of Jerusalem used a cyclicall accompt viz. Calippus his period which consisted of 76. years 27759. dayes 940. Lunations contained foure metonicall cycles one day subducted I shall not need to explain how the Jews according to Scaliger varied from Calippus in the disposition of full and hollow moneths sith it sufficeth to my purpose to shew that Scaliger thought they used a cyclicall accompt and what were the reasons of his opinion 2. That translatio feriarum was in use throughout the same segment of time The first assertion he endeavoureth to confirm by the testimonies of Josephus and R. Adda This Doctour assigneth to the Jewish yeare 365. dayes 5. houres scrupl 997 1080. moment 48 76. Quid aliud vult saith Scaliger quà m periodum Judaicam fuisse annorum 76. R. Adda's period of
Maimon in his interpretation of the first Perech of Rosch Hasschana in part excepteth Elul and Tisri from the rules of their uncertain accompt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the Mischna of Rosch Hasschana Messengers were sent out from Jerusalem the seat of the great Senate to give notice of the neomenia of Elul to those who were distant that they might observe the beginning of the yeare at due time Maimonides commenteth upon this part of the text in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et dixerunt propter Elul ratione principii anni quia Elul secundum multitudinem viginti novem dierum unde cognoverunt initium mensis Elul inde cognoverunt initium anni in numero seu computo annorum The modus of the moneth Elul was certain viz. 29. dayes and consequently determined the beginning of the moneth following It may be objected that messengers were sent to give notice of the neomenia of Tisri that the solemnities of that moneth might be observed in their due times Maimonie's comment upon the Talmudicall tradition will extricate us from the difficulty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et egrediuntur propter Tisri ut notum faciant initium anni verum quia fieri non potest Elul triginta dierum The beginning of the yeare as we see was twofold one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in computo annorum another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in veritate The 30. day from the Neomenia of Elul if the moon then appeared was the beginning of the yeare both berobh hasschanim and beemeth otherwise onely berobh hasschanim and the next beemeth When these beginnings of the yeare fell on severall dayes the feasts in Tisri the Rosch hasschana it self must needs be excepted were reckoned from the later which was in truth the beginning of that moneth not from the other which was the first of Tisri by dispensation in regard of the Jews distant from Jerusalem It was provided by this dispensation that the beginning of the yeare might be celebrated by all the Jews on the same day We see that Messengers were requisite for the ordering of the festivalls in Tisri besides those who gave notice of the neomenia of Elul It 's clear from what hath been said that one and thirty dayes might possibly intercede between Elul and Marcheschvan to wit when the Phasis was neither the Epocha of Tisri nor of Marcheschvan If such an uncertain computation as hath been spoken of obtained for any segment of time we cannot by knowing the number of Jewish years comprehend the distance of events between which it interceded Scaliger though he affirms that the Jews used the Syro-Macedonian moneths and years after the Seleucidae had power over them till the 344. yeare at least of the Christian Aera and so contradicteth Maimonie before quoted * De emend Temp. lib. 2. pag. 105. denieth not but that in times more ancient Epocha's of moneths were perhaps such as are exhibited in the Talmud and in Maimonides Such an accompt should derogate much lesse from the certainty of Chronology were it confin'd to the times on this side the Nabonassarean epocha which according to Ptolemy preceded the death of Alexander the great 4â—4 years Augustus Cesar 719. then if it be cast backward into ages nearer the creation Ptolemies history of Astronomicall observations compar'd with the times of events upon earth and the histories written by Diodorus and Josephus and downward from Gyges king of the Lydians Herodotus Thucidides and Xenophon inform us better in order to the applying of some things which came to passe between the beginning of the reigne of Nabonassar our Saviours nativity mentioned in authentick or Ecclesiasticall scriptures to years moneths and dayes in periodicall accompts then do any humane writers about times preceding I may here seasonably take occasion to demonstrate that knowledge of the positures of the starres at any distance backward from the present instant together with the history of Astronomicall observations cannot enable us to assigne to all remarkable events their distances from the time present or from the creation Scarce any events mentioned in Scripture above Nabonassar's Epocha are characteriz'd in ancient writers by perfect conjunctions or any aspects of any starres or by the observation of either of the equinoxes or solstices or by eclipses The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributed to times nearer the present age are reported to us some of them that I may not suspect the skill or credit of those who professe themselves to have observed any of them by those onely who by many centuries succeeded the events to which they are applyed and to whom they were perhaps transmitted onely by unwritten traditions Moreover sitâ— remarkable accidents are by ancient historians whether sacred or humane almost wholly referred to civil years moneths and dayes few of them if any apprehended the true measure of the solar yeare we cannot measure their distances from the creation or from any time downward unlesse civill times interceding be known to us as well as the motions of celestiall bodies and events or parts of civill times thereby characteriz'd Were we sure that any event fell out when the sunne or when the moon was eclipsed we might probably discover a false distance assigned it from the time present or if the space of time on this side the event be certain from any time beyond it but cannot by mere skill in the circumvolutions of the starres attain to so much as a probability of the truth Our discovery of a false distance given as I said is but probable It 's possible that the whole space between two eclipses of either of the Luminaries may be unduly added or substracted likewise that a time may be assigned to the eclipse and to the event thereby characteriz'd in which an eclipse was possible but not necessary That I may return whence I have digressed Scaliger changeth his note Canon Isagog lib. 3. cap. 6. Et certè major pars priscorum Judaeorum in ea sententia est quòd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctificabant neomeniam secundum visionem testibus jurantibus se vidisse lunam corniculatam statim judices clamabant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctificata est sanctificata est neomenia Sanctificare neomeniam is here with Scaliger the same that sancire as it 's clear from what followeth Saul and Jonathan and David 1. Sam. 20. knew that the next day should be the new moon yet could not divine that the moon should appear in the night following Their knowledge might be merely conjecturall or they might be certain that the morrow should be the new moon because their expectation of the phasis was frustrated in the night preceding My purpose is satisfied if as Abarbinel seemeth to acknowledge the sanction of the Neomenia by the Phasis began to be used publickly in the times of Sadoc and Baitus But moreover those authours who affirm that the Jews alwayes used a cyclicall accompt are so many and