WE may observe in this Scripture three gene­rall parts: First, the [...], the Preface, or introduction to a doctrine preached by S. Paul, This is a faithfull saying, and worthy of all acceptation. Secondly, the doctrine it self, Christ Jesus came into the world to save sinners: I may fitly apply to my Text, what is spoken of the Church, Cant. 7.2. Thy belly is a heap of wheat hedged in with lillies. Thirdly, the [...], or Epi­logue, whereof I am chief. The Preface contains his commendation of the doctrine, and the Epilogue the ap­plication of it to himself. Here's meat, and sauce, and a stomach. We have in the doctrine [...], as [...] in Clem. Alex. Admonit. ad Gentes. spirituall food, the bread of life, the Manna which came down from heaven, Christs merits, sinners redemption. Here's meat which should need no sauce were not our stomachs vitiated, and squeamish of what most nutritive.

S. Paul in the end of the verse intimateth his hungring and thirsting after Christs merits; For those words, of whom I am chief, although they have other respects and [Page 2] moments not to be omitted, are the yawning or gasping of an hungrie soul, a grone under the weight of sinne, a panting after nearer union with Christ. Such is the sto­mach of each Christian, of all who are apprehensive of their own emptinesse, and affected with it, of all who have not scared consciences, hardened hearts, and stupefied affe­ctions. These words are likewise an application of Christs merits to himself, Christ came into the world to save sin­ners; such onely efficaciously, as are, or shall be wearied with their sinnes, and weary of them: such as acknow­ledge their sinnes, and desire to be delivered from the guilt, and from the stain of them; from the punishment and from the practise of sinne; and find that they are unable to re­lieve themselves, unable to justifie or sanctifie themselves; and therefore are willing to accept of a Saviour.

The last particle of the verse is, as you see, vox esurien­tis, & vox mendicantis, & vox comedentis. I doubt not but many an honest soul here present reads in his own heart, what no language can expresse, S. Pauls affections resulting from the conjunction of two of his apprehensi­ons expressed in my Text, one of his own spirituall wants, the other of Gods free grace in Christ, with what inten­tion of love and desire, with what comfort, with what de­votion, with what zeal he embraced a Saviour. We have here a full resemblance of that in the Psalmist, Psal. 81.10. I am the Lord thy God which brought thee out of the land of Egypt, open thy mouth wide (harcebh-pica, dilare thy mouth) and I will fill it. If here be any who have not tasted how good and gracious the Lord is, here is also sauce sufficient to commend unto their palates the Gospel-provi­sion set before them, 'Tis a faithfull saying, and worthy of all acceptation: [...] is the same that [...], equivalent to [...], and to [...] used by our Saviour. [...] (in Hebrew) signifies both true and faithfull. See He [...]sius in his P [...]go­mena in [...]er [...]i­tat. sacr. And upon Matth. 12.20. See notes upon the word [...] in Theocritus his syrinx, cidyll. 32. Nothing is more usuall, then that [Page 3] when a word hath severall significations, another word, whether in the same or in a distinct language, having pro­perly one of the significations, should be enlarged to the rest: [...] faithfull, is the same that [...] true.

These words, I conceive, have a double aspect, one to S. Paul, another to the doctrine preached by him: Each brings forth twinnes:

First, they contain the qualities, the value, the worth, the truth and acceptablenesse of the doctrine.

Secondly, they precede the doctrine; are a preface, an in­troduction to it. I shall deferre the first of these habitudes till I come to the doctrine it self.

That respect also which they have to S. Paul is double: The words speak him who wrote them, a Saint; but may be considered as the language of one that had been a Saul, a persecutour, (that is, of a convert, reflecting upon his sinnes:) or as the words of a preacher of the Gospel. Un­der the former relation, they may be termed vox exultan­tis; and under the other, vox evangelizantis.

I shall premise to the main doctrine somewhat upon the words preceding, as they are a preface or introduction; moreover as they have respect to S. Paul.

First of the first, as these words, This is a faithfull say­ing, and worthy of all acceptation, are a preface or intro­duction to the doctrine following, they afford us this ob­servation, viz. That mens hearts are so perverse about spi­rituall things, that art, rhetorick, an holy craft and wi­linesse is necessary in the delivery of points of greatest con­cernment, of greatest advantage, such as hold out to them salvation. We must not conceive that S. Pauls Epistles written to Timothy, concerned Timothy alone; each Epi­stle in the New Testament, to whomsoever it is inscribed, may serve for the instruction of each sinner (those except­ed, who by the sinne against the holy Ghost have debarred themselves from heaven) and of each convert. Wicked men are averse from attending to what would conduce [Page 4] most to their welfare. First I shall clear the [...]; and then the [...].

That it is so, is evinced from those many aggravations of naturall mens perversnesse in Scripture.

First, from plain and direct expressions of mans perverse­nesse. The 13. of the 2. of Jeremy is to this purpose very accommodate; For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns that can hold no water. See also Jer. 5.3. O Lord, are not thine eyes upon the truth? thou hast sticken them, but they have not grie­ved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder then a rock, they have refused to return. Of many other Scri­ptures suitable to this occasion, I shall commend to you onely the first of the Proverbs, Wisdome uttereth her voice in the chief places of concourse, stretcheth out her hand, playes the Oratresse both for elocution and action: but her auditours set at nought her counsell, would none of her re­proof.

Secondly, from those contained in comparisons of men with beasts. Man is compared to the beast that perisheth, Psal. 49.12. to the dromedary in the wildernesse, Jer. 2.24. to a wild asses colt, Job 11.12. to the deaf adder, Psal. 58.4. Their thoughts (like cocka­trice egges) break out into viperous words and actions. See R.D. Kimch. upon the text. to cockatrices and spiders, Esay 59.5. to a horse rushing into the battell, Jer. 8.6. Brutes, because they want reason, oft run away from those that would feed them, and perform to them other good offices, and run into danger.

The dromedary in the wildernesse cannot be taken but in her moneth, when she is bagg'd. The wild asses colt is the wildest of wild asses. The deaf adder, although by spitting out his poyson he might renew his age, stoppeth his ears, by applying one to the earth, and covering the other with his tail, lest he should heare the voice of the charmer. The war-horse rusheth upon the pikes, upon de­struction.

[Page 5]Man is more brutish then beasts, then the dullest of beasts, Esa. 1.3. The ox knoweth his owner, and asse his masters crib; but Israel doth not know, my people doth not consider. Here's what astonisheth both heaven and earth. God layes open his grievances to the heavens, and to the earth, things inanimate; as if those were more intelligent, and more ingenious then men. Israel neglected his owner and his nourisher, God who had chosen him for a peculi­ar possession, who constantly, sometimes by his extraordi­nary providence, had maintained him. The ox and the asse gave place to their owner and master in the stable at Beth­lehem, when as men denied him room in the inne. But this morosity might proceed from a veniall ignorance; falls much short of that more then brutish stupidity, which is here described. Wicked men do not onely refuse Christ, an object of their beneficence in his poore members; but like­wise offering to provide for them: They know that godli­nesse is great gain, hath the promises of this life and that to come, and yet reject it.

In the New Testament, wicked men are compared to dogs and swine, Matth. 7.6. Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn a­gain and rent you. Nihil aliud est totus mun­dus ante con­versionem, nisi aut hara porco­rum, vel collu­vies rabidorum canum. Aug. Impure men are here compared to creatures unclean according to the Law, dogs and swine. Should you cast what is precious to swine, they are ready to trample it ( [...]) inter pedes suos: if to dogs, they will turn again and bite you. But to trample under their feet, and to turn again, and to rent those that come near them, agree to the nature of both those creatures. In every wicked man there is something answerable to each of those ill conditions in dogs and swine. They neglect, contemne, and vilifie grace and mercy offered in Christ: They tread under foot the Sonne of God, count the bloud of the Covenant an unholy thing, and do despite to the Spi­rit of grace, Heb. 10.29.

[Page 6]Thirdly, from Gods complaining of sinne and sinners. This in Greek is called [...], and is defined [...], vituperatio, utpote eorum qui con­temnunt, aut negligunt. God complains to the heavens and to the earth, that he had nourished and brought up children, who rebelled against him, Esa. 1.2.

Fourthly, from Gods groning under mens stubborn and stiffe-necked rebellion. He complains of Israel with a sigh, Esa. 1.4. Ah sinfull nation, a people laden with ini­quity, a seed of evill doers, children that are corrupters; they have forsaken the Lord, they have provoked the holy one of Israel to anger, they are gone away backward. 'Tis a small thing that the whole creation groneth under mans sinne, and travelleth together in pain, Rom. 8.22. God himself is pressed with mens iniquities, as a cart is pressed that is full of sheaves, Amos 2.13. The Almighty expres­seth another sigh, Esa. 1.24. Ah, I will ease me of mine adversaries, and avenge me of mine enemies.

Fifthly, from God upbraiding such as have been reso­lute in impenitency, Christ upbraided the cities, wherein most of his mighty works were done, because they repent­ed not, Matth. 11.20. God in holy Scriptures by many accusations, and reprehensions, and chidings of sinners, expostulations with them, redargutions of their perverse wayes, lamentings for their destruction, expresseth empha­tically mens aversnesse from terms of eternall peace and salvation. I may adde, that promises and threatnings are oft repeated, that sometimes the hearts of Gods children unlesse they be mollified with afflictions, will not kindly receive the impressions of the Spirit. I shall have occasion of illustrating these particulars, when I shew that Christ came into the world to save sinners. No believer so com­pletely closeth with Christ, and promises founded in him, as that he may not seasonably be the object of exhortati­ons, of motives and inducements to nearer union with a Saviour. The Israelites in their journey to Canaan had a [Page 7] pull-back-inclination towards Egypt. Lots wife looked back towards Sodome. David must be afflicted that he may learn Gods statutes. So you have the [...] of the do­ctrine proved. I shall be brief in the [...].

Wicked men have sinne reigning in them: And there is in each regenerate person, together with the kingdome of David the house of Saul. Grace and lust have junctas ha­bitationes, though not divisum imperium: though they reigne not together, yet they dwell together. They exist not onely propè, but unà; are not onely juxta se posita, but likewise mutuò se penetrantia. They have, though not the same father, yet the same mother; and as they are sisters, so also twinnes; are together in the wombe, and born to­gether; in godly men together in each faculty, and in each good action. There's iniquity in the best of our perfor­mances. The godly fall so far short of the closest union possible with Christ, as they fall short of integrity, of per­fection in grace. The godly are not so loos'd from them­selves, as that S. Paul may imitate the Areopagites, omit­te [...], when he speaks to them about spiritu­all things. He's wont to premise insinuations: Sometimes he conciliates affection by loving compellations; the word Brethren is frequent with him: Sometimes by mild and gentle entreatings, I beseech you, be followers of me, 1. 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 [...]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 [Page 8] 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: 'Tis 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 [Page 9] 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 [Page 10] 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 [Page 11] be saved by the Law; the new Covenant, that of grace is the true way to heaven.

The sweetnesse of this truth is described in the Canticles, As the apple tree among the trees of the wood, so is my beloved amongst the sonnes; I sat down under his shadow with great delight, and his fruit was sweet to my tast, Cant. 2.3. The fruit of this beloved one is the good tidings of the Gospel. The hands of those who open to Christ (who admit him into their souls) drop with myrrhe, Can. 5.5. Obedience is truth propagated (veritas protensa). Truth, like the precious ointment wherewith the high Priests were installed, runs down from the head into the skirts of each Christians garments. The anointing which ye have received of him abideth in you: and this anoint­ing is truth, 1. Joh. 2.27.

But neither do I deny that (mor nghobher ngal cappoth hammanghul) myrrha transiens super manubria serae, may fitly be interpreted grace disposing us to admit truth, when it knocks at the doores of our hearts. Myrrhe passing up­on the handles of the lock, is grace oyling the locks of our hearts: A kingdome divided against it self cannot stand. Those who invent, or propagate falshood, are Satans a­gents. Christ prayeth to the Father for his disciples (Joh. 17.17.) that he would sanctifie them through his truth. He promiseth his disciples another Comforter, who should abide with them for ever, even the spirit of truth, Joh. 14.16, 17. cap. 15.26. he foretelleth that the Spirit of truth should guide them into all truth, Joh. 16.13. Christ is the head of truth, Alpha and Omega, Apoc. 1.11. His Mini­sters the 24. Elders have the next place to him. Apoc. 4:4. These are the neck of truth, Beta and Psi. With the Gre­cians the Alphabet was truths statue: Veritas effingebatur ex literis Graecis, cujus caput ex α & ω, collum ex β & ł, & caetera deinceps membra ex literis prioribus, deinceps ex sequentibus & posterioribus per seriem quandam. All Gods children, and so his faithfull Ministers are incorpo­rated [Page 12] into truth: Gods Ministers are ambassadours and a­gents for the God of truth, (and as the Jews are wont to say in another sense) speak in the language of him that sent them. They are anointed with the Spirit of truth.

You have proof of the point à posteriori & á priori. Here an objection is obvious: Do none of those who have devoted themselves to the preaching of the Gospel, swerve from truth?

I acknowledge that they frequently do. I answer, first that I spake concerning such as were sincere in the mini­stery. There are ravenous wolves in lambs attire: many out of covetousnesse, pretend what ambition will not suf­fer them to perform. If we roll over Ecclesiasticall hi­stories, we shall find that ambition created all the ancient errours and heresies. Too many nowadayes are readier to close with errours hatchd by Papists, and to arrogate to themselves to be the first inventers of them, then to retain truth professed by those who have ever been thought Or­thodox. I yield that some betrusted with most, are most defective in their duties. Some mancipated to themselves, abound in dissimulation. I spake of such as were faith­full labourers in Gods harvest; such preach not themselves, not their own inventions, but the truth of the Gospel. Secondly, there are reliques of weaknesse, & imperfection, and darknesse in Gods children: they sometimes embrace a cloud in stead of a goddesse. I shall now propound to you some considerations which commend truth to us, and will be to us so many motives to love it, and use it.

First, true doctrine is to be preferr'd before false, because it is more firm and permanent. Plato saith in his first book de legib [...], [...]. We may pronounce the same of truth, [...]. Errours and heresies are ( [...]) short-liv'd. So much is abundantly confirm­ed by Ecclesiasticall histories.

Secondly, truth is of a prevailing nature. He that sat upon the white horse (Revel. 6.2.) had a bow, and a crow [...] [Page 13] was given to him, and he went forth conquering and to conquer. We are assured that Christ is risen from the dead (howsoever the Jews oppugne that truth) because all who at any time rise up against him, fall.

Thirdly, [...]. Truth is sweet (as Mercuries Priests were wont to say when they eat their figgs)▪ Fals­hood, lies, errours, heresies are of a contrary quality. We took sweet counsel together, and walked unto the house of God in company, Psal. 55.14. My meditation of him shall be sweet: I will be glad in the Lord, Psal. 104.34. How sweet are thy words unto my tast! yea sweeter th [...]n honey to my mouth. Through thy precepts I get understanding: therefore I hate every false way, Psal. 119.103, 104. They shall heare my words, for they are sweet, Psal. 141.6▪

What's true may be bitter and unpleasant, but this is by accident, besides the nature of truth. The unpleasantnesse is not to be imputed to truth, but to the subject, the matter about which it is conversant: Who wish that this or that report may prove false, expresse no dislike of truth. They could wish at the same time the contrary was true. Those palates are vitiated, diseased, non-sensicall, which disrellish truth. Lactantius saith wittily and truly ( Divin. Instit. epitom. c. 6.) Veritas licèt ad praesens sit insuavie, tamen cùm fructus ejus atque utilitas apparuerit, non edium pa­riet (ut ait Poeta) sed gratiam. All truth is amiable, but especially the truths of Christian religion. Evangelicall truths are Solomons (imrei-nongham) eloquia jucundi­tatis, Prov. 16.24. They are as the honey-combe, sweet to the soul, and healing to the bones. Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sunne, Eccles. 11.7. The Commeedians [...] (life is sweet) is a good comment upon this Text. But neither is that of the Psalmist to be pretermitted in its explication, Gods word is a light to our feet, and a lantern to our steps.

Fourthly, truth is the power of God to the conversion of souls.

[Page 14]Fifthly, truth is spiritually nutritive of the soul. Paint­ed fire will not burn. Meat received onely in a dream will not nourish. Imaginary truth, Chimera's will not refresh and feed the soul. Errour in the judgement is wont to side with perversnesse in the will and affections, wickednesse in life and conversation. Such is the destinie and lot of fals­hood. If any doctrines not faithfull should be able to ad­vance sanctitie, Papists tenents concerning a possibility of fulfilling the Law, and concerning merit, should be they. But we see it is quite otherwise: no sect in the world is more defective in purity of life. God, although wont often to work good out of evil, never cooperates with evil means which spoil him of his glory. The Gospel is the bread of life, pabulum animarum. As it is the power of God to the conversion of sinners, so likewise to the encrease of grace.

Sixthly, truth is of an healing nature.

2. In the next place, Gods Ministers preach what 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 [Page 15] with their acclamations, ut corvi fortuitò supervo­lantes, in stadium deciderent. They entertained that news of liberty as worthy of acceptation. 'Twas 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 [Page 16] 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 tenebri [...]. Empedocles, augustas esse sensuum semitas. Democritus, quasi in puteo quodam sic alto, ut fundus sic nullus, veritatem jacere de [...]ersam. The well [Page 17] 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 'tis 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 know more then any mortall. Many of the school affirm, that the most glorious, the most illumi­nated of all the Angels fell, that which was the measure of the perfections, and durations of the rest, might be called avum. Lombard ( sent. lib. 2. dist. 9.) saith, Aliqui An­geli de singulis ordinibus ceciderunt: de ordine namque su­periori Lucifer ille fuit, quo nullus dignior conditus fuit. Apostolus etiam principatus & potestates tenebrarum no­minat, ostendens de ordinibus illi [...] cecidisse. Any mans [Page 18] knowledge is unprofitable, whilest sequestrated for pride, and us'd onely in such wayes as are most subservient to vainglory.

'Tis a great question, whether or no those did well who published our Saviours miracles, when he had charged them to tell no man. Aquinas saith 2.2 ^•. q. 104. art. 4. Dominus curatis dixit, Videte nè quis sciat, non quaesi in­tendens eos per virtutem divini praecepti obligare; sed (si­cut Gregor. 19. moral. c. 18. à med.) servis suis se sequen­tibus exemplum dedit, ut ipsi quidem virtutes suas occul­tare desiderent, & tamen ut alii eorum exemplo proficiant, prodantur inviti.

I had now done with the first part of my Text, but that a direction to another mean conducible to the delivery of faithfull and most acceptable doctrine is very convenient. Religion must be joyned with knowledge. Many which abound in knowledge, for want of grace invent falshood, deliver not truth, much lesse truth worthy of all acceptati­on. Men enabled by religion, deliver saving truths more feelingly, more fully, and more easily.

These are like such as speak of a country or city which they have seen, which they have before their eyes: others discourse of spirituall things, as if they had seen them one­ly in maps. Experimentall knowledge availeth most to the efficacious preaching of Theologicall truths.

I have done with the testimony, This is a faithfull and true saying: I come now ad rem testatam, the doctrine it self, Christ Jesus came into the world to save sinners. I shall in the handling of these words onely give you sum­ma rerum capita, upon which as I mention them, you may expatiate by your larger meditations.

Mankind was in a lost condition, therefore is fitly re­presented unto us by the lost groat, the lost sheep, and the prodigall child, Luke 15. As in a lost condition, so in a slavish condition, captivated by sinne and Satan; which condition was so much the more wretched, in that we [Page 19] wanted due apprehensions of our own misery. We were not onely Satans captives, but mancipated to sinne, and re­bells against God. We were prone and headling into our own destruction, we stood in need of one to seek us, in that we went astray; of one to save us, in that we were captivated; one to pardon us, in that we had contumaci­ously rebelled against our Creatour. These three degrees of mans wretchednes are comprehended in the word sinners. But in this Text perhaps, such are called sinners, who are sensible of their sinnes. Christ onely saveth such as con­ceive themselves to stand in need of deliverance. He onely healeth such as stand in need of a Physician, that is, such as are affected with a sense of their maladies. I answer, to save hath a double acception; sometimes 'tis the same that to pay a ransome for another, or others; to give satisfacti­on for their offences: In this sense Christ may be said to save all, even such as are not affected with their need of a Saviour. Sometimes to save implyes somewhat more, to wit, after the ransome paid, to take out of the hand, out of the power of the enemy such as are ransomed. 'Tis said concerning Lot, that while he lingred, the men laid hold upon his hand, and the hand of his wife, and upon the hand of his two daughters, the Lord being mercifull unto him: and they brought him forth, and set him without the city, Gen. 19.16. Christ by the powerfull workings of his Spirit, haleth such as shall be saved out of the dominion of sinne and Satan, draweth them to the Father. Here is redemption applyed. None are thus saved, but such as are apprehensive of their naturall bondage. But the sense of our own wants, and such graces as are wrought into the hearts of all that shall be saved from eternall punishments, are to be attributed to Christs sufferings. Grace both pre­venting, and concomitant, and subsequent, that is, grace predisposing, and grace actually converting, and grace preserving us in a state of salvation, in Gods favour, were purchased by Christ. He came into the world to pay a suf­ficient [Page 20] price, for the redemption of all mankind; but to save efficaciously, such as should believe on him. I shall take sinners according to the three dimensions afore-men­tioned, and salvation in its largest extent. Christ came to save those who were in so forlorn a condition, that they were even past sense of their misery.

First, Christ came. Secondly, he came to save. Third­ly, he came to save sinners.

I shall premise a briefe explication of the words Christ and Jesus, and then endeavour to illustrate these proposi­tions: Christ is the same that anointed. He is called Mes­sias from the Chaldee participle [...] unctus, originally from the Hebrew verb [...] unxit. Thy throne, O God, is for ever and ever: the scepter of thy kingdome is a sce­pter of righteousnesse. Thou lovest righteousnesse, and hatest wickednesse: therefore God, thy God, hath anoint­ed thee with the [...] Oleum laetitiae magnitudo est oblectationis, Alsheach in locum. oyl of gladnesse [...] Above thy fellows, viz. per­fect righteous men that have not sinned. Alsheach ibid. Perhaps he cast this dart at Christ. What he saith is true, if applyed to Scribes and Pharisees, who in their own opinion were righteous. A little after, [...] Because that blessed one loved Israel more then the Heathen, and more then, Angels of ministery. Companions also may signifie, saith he, such as have not merited: [...] because thou shalt receive their part in the garden of Eden. [...] Myrrhe, and Aloes, and Cassia are garments of honour ( or precious garments) of the soul of the righteous. Clemens Alexandrinus agreeably upon that in the 9. verse of the Psalme quoted, (Ʋpon thy right hand did stand the Queen in gold of Ophir) saith well; [...]. P [...]d [...] ­gog. l. 2. c. 10. above thy fellows, Psal. 45.6, 7.

The Spirit of the Lord is upon me, because he hath an­ointed me to preach the Gospel to the poore; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at li­berty [Page 21] them that are bruis [...]d, to preach the acceptable yeare of the Lord, Esa. 61.1, 2. Luke 4.18, 19. Our Saviour (as Bishop Andrews thinks) was anointed onely according to his humane nature. I should rather think, that as he was [...], he was Christ as well as Jesus. All who at any time have been anointed by God, first, have been set apart for some office, some encounter (or agony); secondly, en­abled, at least in some measure, to perform what they were design'd for: thirdly, were fragrant in the nostrills even of God himself. Those who were anointed in regard of the first qualification, were sacred persons. By vertue of the second, they were rendred more nimble and chearfull in the performance of their duties▪ The third containeth their interest in others affections. From these resulteth gladnesse (or joy) in themselves. We may by gladnesse perhaps (not unseasonably) understand vigour of courage, and strength (like oyl) above the lees of fear, and the reach of danger; in the seventh comma of the 45. Palme. The 3, 4, and 5. verses of that Psalme, seem to inform us, whi­ther the anointing attributed to our Saviour alludes. He's such a champion against ignorance, sinne, Satan, hell; a­gainst all the power of darknesse, as cannot operam & ole­um perdere. Our Saviour according to his divine nature, by reason of infinite perfection, was uncapable of any ac­cession of abilities, yet was anointed, to wit, set apart (as I may speak with reverence) and dissign'd for the Media­tourship, by the Senate of the sacred Trinity so ordering. In our nature assumed he suffered for our sinnes, so per­form'd the office of a Priest. Illuminating and sanctifying grace, which he purchased for us by his sufferings, are due­ly ascrib'd to him, and speak him a Prophet and a King. Christ who according to his divine nature, had essentiall dominion over all creatures, as God-man was appointed the heire of all things. According to his humane nature he was anointed with the holy Ghost. He was anointed in his two natures, according to severall capacities, but so as [Page 22] 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 Christū 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 quàm 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; [Page 23] 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 Ep [...]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 brest­plate 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 [Page 24] ministers, angels or men. Yet the full revelation to be made of Evangelicall mysteries was reserv'd for Christ, as prerogative to his Propheticall office. What Christ per­form'd as a Priest, and what he performs as a King, is com­petible to none of his creatures. Had not his sufferings been vigorated by his divine nature, they could not have pre­vailed against our sinnes, (by which we offended an infinite God,) before the tribunall of divine justice. Neither can any creature create grace in our hearts: no earthly scepter can sway our wills and affections. These are preheminen­cies of Christs Kingly office. What Christ perform'd or performs as a Prophet (except that he is the fountain of truths revealed) is not impossible to a creature. All truths which can be revealed to any, may be communicated to the mind by the ministery of angels, may be deriv'd by the eare, or the eye, from these or other rationall creatures. Christ (beside that he is the authour of all truths according to his divinity) deferred many truths till the fulnesse of time, and then as God and man delivered them, that so he might exalt even his humane nature, above all Prophets who were before or under the Law, his Ministers, and but forerunners and types of truth to be incarnated. Christ by himself, and his disciples reveal'd some mysteries hidden from the beginning of the world, Where a pre­diction accor­ding to the plain literall sense, was in the intention of the holy Ghost to be oftner fulfilled then once, the Pro­phet which foretold it, did alwayes distinctly fore-see the event in the first place foretold, or the first fulfilling of his own prediction. There is not the like necessity for us to believe or think that he had the like distinct fore-sight or apprehension of those events, in which one and the self same prophecy was the second, third, or fourth time to be fulfilled. Of such predicti­ons as were but once to be fulfilled, & that according to the plain literall sense, this af­firmative is universally true; (The Prophets had alwayes a distinct knowledge or ap­prehension of the summe or substance of the events which are said to come to passe, that their saying might be fulfilled.) D. Jackson in his book entituled, The knowledge of Christ Jesus, chap. 16. explain'd many be­fore uttered. Christ was in densitaribus sylvae, in the Old Testament. When God gave the Law on mount Sinai, there were (saith Salvianus) nebulae Deo plena. There were nebulae Christo plena in the time of the Law: but in the [Page 25] fulnesse of time the Sunne of righteousnesse broke forth, dispell'd legall mists, and ceremonies, conferr'd upon tis 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 [Page 26] Christ was not in the times of the Old Testa [...] the Fathers vice-gerent in the revelation of divine tru [...]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 D ^r. Jackson in his Knowledge of Christ Jesus, chap. 17. with Adrian in his Isagog. in S. Scriptur [...]m, Prophecy is of things past, present, or to come. Moses by the spirit of prophecy wr [...]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 M ^r. 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 fa [...]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 Divin [...]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 [...], might be used for a Poet, (ordinary practise of authentick authours sufficiently warranting) who much more properly might be cal­led [...]. Poets feign'd themselves Enthusiasts. To relate what's past and contingent without aid from [...]emory and history, by a Metaphor hath frequently the [Page 27] name of prophecy, as not lesse difficult, and proceeding from the same principles. Let them sh [...]w the former things what they be, or declare us things for to come, that we may know ye are gods, Esa. 41.22, 23. Tria proposuerat Porphyrius de divinis operibus: Primum ad haec anima [...] esse caus [...]m instrumentalem: Secundum, animam quandoque esse cau­sam principalem▪ Tertium, animam posse ita esse ex aquo concausam, ut ex ea, Spiritúque divino, tertia quaedam species substantiae, vel subsistentiae fiat. Jambl. de myst. c. 28.

Ait animam quandoque generare potestat [...]m, essenti­âmque daemoniacam imaginantem futura, ibid.

Porphyrius ait, Vaticinium esse passionem q [...]ndam phantasiae subortam, vel ex cogitationibus nostris, vel in­stinctu corporalis in nobis naturae, vel similiter incide [...] ­tem ut & phreneticis contingit vaticinari. Ad hoc autem adhibet signa, quod in statu vaticinis agit quidem imagi­natio vehementer, sensus autem interim [...]coupantur, & cu­hibentur: Item quod suffumigationes adhibentur divina­turo, videlicet ad phantasiam afficiondam. Item [...]cati­ones ad eandem affectionem incitand [...]. Item quòd non omnes, sed juvenes simpliciorés (que) ad hoc idonei sunt. Jambl. de Myster. c. 29.

Porphyrius conjectabat affectionem quandam nostrae na­turae vel corporalem, vel animalom ad vaticinium conferre praecipuè, ex eo quod qui advocabant in hominem vatici­nium, gestabant lapillos quosdam, at (que) herbas, ligabánt (que) nodos sacros, itémque ligata solvebant: mutabant quoque proposita in eis, qui talia ab illis acceperant, & ex malis meliora reddebant: ibid.

Idem ait, Non esse contemnendam artem, quae ex certis vaporibus ad ignem sub opportunis stellarum influ [...]cibus fa­cit deorum idola in a [...]re protinus apparentia similia quo­dammodo diis, & habentia similē aliquam efficaciam: ibid.

Porphyrius ait, Idolorum factores in fabrica observare coelestium cursum, dicentes, quo potissimùm coelestium cur­rente, & cum quo, vel quibus concurrente vaticinia vera [Page 28] provenient, aut falsa: item quae ibi fiunt, utrùm significa­tiva sint, effectiváve, vel contra significationis efficacia vacua. cap. eodem.

There be some perfumes prescrib'd by the writers of naturall magick, which procure pleasant dreams; and some others (as they say) that procure propheticall dreams; as the seeds of flax, fleawort, &c. Thus the Lord Verulam in his naturall history, cent. 10. exper. 933.

That the Teraphim (mentioned in Genesis, and Judges, and Hosea) were us'd in divination, is conspicuous from S. Austine in's 94. question upon Genesis, from Aben-ezra upon the 31. of Genesis, and from the names by which the word is translated. We find in the Septuagint, in Ho­sea, [...] the same word by which they interpret Urim, in the [...]8. of the first of Samuel; in Zachary [...] with Aquila the Teraphim are [...]. In the Tar­gum of Hosea, [...] declarantes. In the 4. of Hosea, verse 12. My people ask counsel at their stocks, and their staffe declareth unto them. A wisard is call'd [...], Levit. 20.6.27. and a living creature whose mouth, after it had been put in the mouth of the wisard, foretold future things, [...] by Jews from [...] to know. The devil and his agents arro­gated to themselves the faculty of foreknowing and decla­ring future things, and many were so fond as to believe them. Such future events as proceeded in an ordinary course from celestiall and sublunary bodies, the devil might foretell by his insight into nature: but predictions of this sort are improperly term'd prophecy. He might discover some future contingent things by knowing the Scriptures; as that Alexander the great should subdue the Persians. He might foretell also what God revealed to him: the deaths perhaps of some persons, because God had appointed him their executioner. Sometimes he gave his Oracles accor­ding to conjecturall knowledge, as taking notice of humane affairs; their counsells and contrivances. [...]. (Aeschi­lus in his [...].) sent to Dodona (in Aeschilus his Prometheus) [...]. He dissembled his ignorance oft by silence, oft by ambiguous answers. He [Page 29] fasten'd his predictions to materiall symbols, as accommo­date to mans earthy affections, and alienating the mind from what spirituall. In [...], now mentioned, and other his delusions, would have the positures of the starres observed, that so he might induce men to worship the host of heaven. But these and See Clemens Alexand. in's Admonit. ad Gentes. Euseb. his prooem. to his first book dem [...]st. Evang. Strozzius Ci­gogn. de spirit. & incant. part. 1. lib. 3. c. 2. other such his arts settle far be­low prophecy. Holy Scriptures altogether direct us to God as the fountain of those precious gifts conferr'd upon Prophets, and the sole object of our praise and thankful­nesse due for them. S. John (Apoc. 1.10.) heard behind him a great voice as of a trumpet. These words behind me, as M. Brightman observes, are wont to shadow out the free mercy of God, which recalleth us being carelesse, not re­garding, negligent. So in Isaiah chap. 30.21. Thy ears shall heare a word behind thee, saying, This is the way, walk in it. Jewish Doctours derogate from that freedome, according to which God communicates himself, by the se­verall conditions which they feigne to be prerequired, that one should become a Prophet. Their first is ( [...]) a naturall disposition, to wit, a good temperature of body, even from the conception. See Maimon. in More Ne­vochim, p. 2. c. 36. Secondly, that the party be ( [...]) amply accomplished with wit and fortunes. Abarbinel (in his preface to his Comments upon Esay) requires de­scent or pedigree elevating above the vulgar [...] Dixêre (Rabbini nostri) beatae memoriae non quiescere fa­cit sanctus benedictus ille shechinam suam, nisi super fa­milias prosapiatas quae in Israele. Esay (saith he) was of the seed royall, and exceeded others in the spirit of pro­phesie by virtue of his family. Thirdly, ( I have learn'd what [...] is from [...] (translated by Bechai from the originall in Arabick in­to Hebrew in a Tractate of it inscribd [...] c. 4. I find that a Pharisee is one that cele­brates a jubile in his counte­nance, but mourneth in­wardly; his heart is excee­dingly large, but so as his soul is very humble. This I conceive to be the meaning of [...] That he 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.) prescrib [...] to such as would be candidates for the spirit of prophecy, sanctimony and abstinency from commerce with the world. [...] spiritus S. vociferatur, [...]di coetum improborum, & cum impiis non habitabo. Thus R. I­saac in Tauchuma. fol. [...]6. [...]) a se­questration [Page 30] 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 n [...]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 [Page 31] 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, timpanísque, concinebant. Grotius upon the last of the Scriptures quoted, thus commenteth. Marinus de Proclo [...] [...]; Apol­lonius de Miris, [...]. ubi & alia ad hanc rem. Pythagore [...]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, 'tis 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. [Page 32] 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 [Page 33] upon Levit. 8.8. Maimon. about the implements of the Sanctuary, cap. 10. sect. 11, 12. Ainsworth upon Exod. 28. Empereur in Mosis Kimchi [...] ad scienti­am, lib. 2. cap. 7. Whether or no answers given by Urim and Thummim, and the writing upon the wall in Belshazzars palace, were immediately from God, or by the mediation of Angels, is conceal'd from us. The two Tables of the Law given to Moses on mount Sinai, were written with the finger of God, Exod. 31.18. If we compare with this text that of the Psalmist in the 8. Psalme, vers. 3. (When I consider the heavens the work of thy fingers) we shall conceive with Maimonides in the 66. chap. of the first part of his More Nevochim, that the Law was made the same way that the heavens. He tells us how: All naturall things are called the work of God: but more especially what be­gan by creation: such was the Law, saith the same authour. I shall produce his words as construed by Buxtorfius; Quemadmodum stellas non per instrumentum aliquod in coelo collocavit & existere fecit, sed per primam suam vo­luntatem. Sic quoque Scriptura illa fuit scripta per pri­mam ipsius voluntatem, sine aliquo instrumento. (This his conceit I find countenanc'd by the fifth chap. of Pirke Avoth.) I shall adde his quotation of the Talmud to the same purpose; Nosti, quod in hunc sensum in Mischnâ legitur; decem res creatae sunt inter vesperas, & ex eorum numero quoque est Scriptura Tabularum; ex quo colligi­mus, extra controversiam, & in confesso apud omnes semper fuisse, Scripturam tabularum esse sicut reliqua opera cre­ationis, quemadmodum in Mischna exposuimus. Cabba­lists say, that God created the world in order to the Law. In the creation of the world the holy Ghost moved upon the waters; when the Law was to be engraven upon the tables of stone, God descended upon the mount: The same finger which wrought the book of nature, wrote the Law: The world's potentia divina, the Law voluntas Dei protensa: The world's a compendious expression or copy of Gods [Page 34] power, the Law of his will; this in letters, that in hiero­glyphicks. Who conceive from Act. 7.53. Gal. 3.19. Heb. 2.2. the Law was spoken by Angels, (besides that the Syriack interpreter Acts 7.53. hath [...] Per manum mandati angeli, and by this Angel meaneth Christ, as may be gather­ed from his translation of Gal. 3.19. where he hath [...] angels, in that angels are distinguished from a Mediatour, who as he thought was no other but Christ; neither could more angels then one, un­lesse because they organiz'd the aire, or clouds, or some other body, be said to pronounce the Law) may see Heinsius upon the first of those texts. Maimon. also telleth us (in his More Nevochim, par. 2. c. 41.) [...] that a Prophet is oft called an Angel. There are mentioned in the acts of the Nicene Council, part. 1. lib. 1. c. 4. [...]. No created knowledge was the midwife to either of these births: the writing as well as what written was immediately from God. God sometimes reveal'd to his Pro­phets what should come to passe by (species) resemblances impress'd in their minds. These were of two sons; are resembled by those which convey sensible objects to the eare, and the eye, and are called vision and the word of the Lord. The Prophets were the mouth of God, and eyes of the Church. Vision by Hebrews is called [...] (Dan. 10.7.) [...] and [...], in Greek [...]. The word of the Lord in Hebrew is [...] See Onkelus upon Gen. 20.3. in Chalde [...], in Greek [...], in Latine verbum, (sermo, if we pre­ferre the term which best pleaseth Cyprian.) The word of the Lord is called [...] the spirit of the Lord, Ezech. 11.5. and by Onkelus translated [...] the spirit of prophecy. [...] the word of the Lord, Ezech. 14.2. by Onkelus is interpreted [...] the word of pro­phecy. Vision, as likewise the word of the Lord, when it de­nounceth judgements against any people or person [...] the burden of the Lord, Jer. 23.33 in Jo­nathans tar­gum is [...] prophecy in the name of the Lord. is cal­led ( [...]) a burden; each of them when delivered in sleep [...] a dream; and every dream sent into the mind from God, if predictive of future matters, (that is, [...] Prophecy although it properly signifie (as the notation of the word intimateth) a prediction in outward words, is in the mind ratione principii. Thom. Aquin. 2.2. q 171. art. 1. concludes that prophecy first and principally consists in knowledge, se­cundarily in speech. prophecy coming in a dream, as R.D. Kim­chi upon Jer. 23.27.) is found under one of these. The hand of the Lord Jehovah, Ezech. 8.1. is (as Kimchi well [Page 35] glosseth) [...] the spirit of pro­phecy as it cometh in its strength. Each propheticall in­fluence may be called the spirit of prophecy, and the spirit of the Lord, as because it is the gift of God, so in that it's fitly resembled by wind: moreover in the first respect may be termed Spiritus sanctus, in the other Spiritus sacer. On the day of Pentecost when the Apostles were to be en­dued with the gift of tongues, there came a sound from heaven, as of a mighty rushing wind. Influences, such as that which was called the word of the Lord, enabled the Apostles to speak with severall languages. These, like wind, could not be contained. Balaam could not but speak what God said unto him. When the spirit rested upon the seventy Elders, they prophecyed and did not cease, Numb. 11.25. [...] the Spirit, is interpreted by [...] the spirit of prophecy, in Onkelus his paraphrase upon that Comma. There's vehemency in the spirit of prophecy, which renders it like a rushing wind. Nescit tarda moli­mina Spiritus sanctus. Those words of Ezechiel chap. 8. The hand of the Lord fell upon me, may be understood concerning the spirit of prophecy, as it comprehends vision and the word of the Lord. The prophet affords instances of both reveal'd to him, in the three chapters next follow­ing. And Villalpand tells us, Spiritum Dei cadere; there is irruere, aut lapsum esse desuper cum vi, & energiâ mo­re fulguris▪ quo illuminatus simul atque excitatus est pro­pheta, non secus quàm si fulgure repentè tangeretur. Sui­das saith concerning [...] (which God promiseth, Ezech. 11.19. and elsewhere) that it is not the holy Spi­rit, but [...]. I may say the like concerning the spirit of prophecy, but with this difference; that is of the appetitive facultie, this of the understanding. Prophecy may be called [...] according to both respects mentioned. I adhere rather to the first as the reason of the name. [...], majestas divina, which rested upon Pro­phets with the Jews frequently is [...]. And the [Page 36] spirit of Jacob revived, ( [...]) Gen. 45.27. in Jarchie's comment, is interpreted by [...] The resting of the spirit of prophecy upon Prophets is called descensio, Quan­doquidem genus humanum in infimo loco, in­fimóque gradu constitutum est respectu Dei: ipse autem Deus in supremo gradu, non qui­dem ratione loci, sed ratione essentiae, maje­statis, & potentiae, ideò quando ipsi placet sapientiam largiri alicui, vel prophetiae do­num super quosdam ex nobis effundere, vo­catur mansio prophetiae super aliquo, vel ha­bitatio majestatis, & praesentiae divinae in loco aliquo ( [...]) Descensio: & è con­trario, ablatio prophetiae ab homine, aut re­cessio majestatis divinae è loco quopiam ( [...]) Ascensio. Maimon. in More Nevoch. part. 1. c. 10. quievit super eo divina majestas. In Onkelus his paraphrase by ( [...]) & quievit Spiritus sanctus super Jacobo; in Jonathan by ( [...]) & quievit Spiritus prophetiae ( [...] Non quiescit shechinah nisi super forti. See Elias in his Tisby upon the word. See al­so Maimon. in [...], chap. 7. sect. 1. and 5. The places of the Talmud, &c. quoted by Vorstius upon these of Maimonides. to wit, which had forsaken him by reason of his mourning for the sup­posed death of his son. These glosses upon Gen. 45.27. unlesse we conceive the authours of them, all, or some of them heterodoxicall, will perswade that shechina ruach hakkodesh, and the spirit of prophecy, had sometimes with Hebrews the same significati­on. I shall adde another authour for further confirmation. Our Do­ctours (saith Elias Tisbites upon the word [...]) call the holy Ghost shechinah, because it resteth upon the Prophets. In the authours words [...] In the Gemara of Massecheth Joma, cap. 1. [...] and [...] are reckoned as two of five distinct ornaments in which the second temple came short of the first. It's there enquired why the word by which God signified that he would be glorified in the second temple, Hag. 1.8. should suffer an Apocope of He, written [...] rather then [...] (and I will be glorified)? The answer there given is this, [...]

These five things were wanting by which the first and [Page 37] the second Sanctuary differed, & these are they, Arca cum propitiatorio & Cherubim, Ignis coelestis, Majestas divi­na, Spiritus sanctus, Ʋrim & Thummim. In Shulchan Aruch, under the radix [...] the five things mentioned by Talmudists, in the place quoted are thus distinguished. [...] Arca, operculum, & Cherubim, una res: Ma­jestas divina, res secunda: Spiritus sanctus, qui & prophe­tia, res tertia: Ʋrim & Thummim, res quarta: ignis de coelo, res quinta. The same are reckon'd up, but in other order, by R. D. Kimchi upon Haggai 1.8. The first is o­mitted by Rasi upon that text, who yet quoteth Massecheth Joma. There is nothing in these testimonies (howsoever they have been misinterpreted) repugnant to what I have asserted. It's clear that by shechinah they mean the glory of God appearing between the cherubims. I see not but that according to the minds of Hebrew Doctours, God may be said to dwell or to abide, wheresoever he declareth him­self by any supernaturall effect; as in the bush in which he appeared to Moses; or mount Sinai, where he gave the Law; in the first Sanctuary; in the minds of Prophets, and of all sanctified persons. Nothing's more usuall, then that the effect which manifesteth divine power, should be called shechinah. Divine abode or dwelling, in this notion is abstracted from brevity and longinquity of time (un­lesse with Ramus and his sectatours, we comprehend eter­nity within the latitude of time, as common to all durati­ons) is indifferent to all times howsoever extended. Shechinah properly signi­fieth abode or dwelling any where; but tropically that which abideth or resteth in any place, and [...] any extraordi­nary effect of divine power, such a glorious symbole of Gods presence and power hath the Name of God. Exod. 24.10. And they saw the God of Israel, &c. is in Onkelus his Targum, And they saw the glory of the God of Israel; in the Seventy, [...] And they saw the place where the God of Israel stood. She­chinah is the same that Gods presence, by supernaturall manifestation of himself. As shechinah call'd the spirit of [Page 38] the Lord (Ezech. 11.5. and with Jews commonly the holy spirit) is said to have rested upon certain persons, and in certain places; so the spirit of glory and of God, is said to rest upon those, who are reproched for the name of Christ, 1. Pet. 4.14. Gods glory is manifested by those gracious effects of his spirit, wherewith he supporteth those, who suffer for his sake. The heart of a believer reproched for the name of Christ, is (as Onkelus paraphraseth upon Gen. 28.17. in which Comma, the place in which Jacob slept, is called the house of God, and the gate of heaven) no private place, but a place wherein God taketh pleasure; and over against this place is the gate of heaven. [...] (which Beza did not apprehend) may be an exege­sis of [...]. The Syriack Interpreter saw as much, with whom [...], is con­strued, [...] Quia Spiritus gloriosus Dei quiescit super vos. See Esay 4.5. and D. Kimchi upon that text. [...] In the [...]e words of Kimchi, the cloud which rested over the Tabernacle, and that which in the Sanctuary of the Temple, as al­so one feigned about to over-shadow by day the houses of Jews eminent above the vulgarin wisdom & religion, in the times of restaurati­on and refreshment, is called a cloud of glory. A cloud in which God appeared to the Is­raelites (Exod. 16.10.) is called (in Hebrew [...] in Onke­lus [...]) the glory of the Lord. The clouds by which God was manifested in the Sanctuary, is call'd by Hebrews Shechinah. God promiseth Exod. 29.43. that the tabernacle should be sanctifi­ed by his glory. And vers. 45. that he would dwell among the children of Israel; (in On­kelus his translation, that he would settle his shechinah in the midst of the children of Israel.

We cannot doubt, but that the spirit of glory, in that place of S. Peter quoted, if we appeal to Jews as Inter­preters, will prove the same that shechinah. Gods manife­station of his presence in his Church upon earth for a de­teermined time, is called [...] (Apoc. 21.3.) and is also she­chinah. There is in Christs humane nature a shechinah which shall never expire. The place in which Jacob slept, [Page 39] as he was going from Beersheba toward Haran, in Onke­lus upon Gen. 28.16. is a place in which ( [...]) the glory of the Lord rested. To a place so graciously visited by God, is contradistinguished in the same paraphrase on the verse following, [...] a private place. It's competently clear, that each supernaturall effect of divine power may be called shechinah. I see not but Ruach hak­kodesh, or the Spirit of God, (the third per­son of the sa­cred Trinity excepted) and shechinah, are of equal lati­tude. Ruach Hak­kodesh, as without the sacred Trinity, and shechinah, may be esteemed reciprocall. Prophecy is called the spirit of the Lord, Ezech. 11.5. wisdome, understanding, counsell and might, knowledge, & the fear of the Lord, are called the spi­rit of the Lord, Esa. 11.2. See also Ezech. 11.19. 1. Pet. 4.14. Exod. 21.3. with Jews and Mahumedans (which learned M. Selden observes in Eutychii origines p. 21.) [...] is Spiritus sanctus super ordinatos quiescens. Ordination with the Jews (saith the authour prais'd, ibid.) according to it's externall effect, reddebat idoneos judiciis exercen­dis, adeò ut in viz. sive vi­gintitrium vi­rale, sive septu­aginta unius vi­rale. Synedriaerite cooptari possent. The internal effect was [...] the holy Ghost. If any Jewish writers affirm that this gift was conferr'd in ordination, towards the latter times of the second Temple, they must understand, if they will consist with themselves, some ver­tue distinct from prophecy, which might enable to decide causes propounded. It's generally confess'd by Jews, that God withheld from their forefathers the spirit of prophecy, within short time after the building of the second house. What may be objected concerning their dissensions in judi­cature, may easily be removed, unlesse it can be prov'd that Jews thought that such vertue was perpetually conferr'd in ordination, and could not be forfeited. The Seventy, of which the first great Sanhedrin consisted, as soon as they were ordained by God, were endued with the spirit of pro­phecy. From this event (I conjecture) Spiritus sanctus began to signifie the inward effect of ordination, in what sense soever us'd afterwards. No one can doubt but ( [...]) the spirit, is (as Onkelus paraphraseth) [...] the spirit of prophecy, Num. 11.25, 29. I deny not but Ruach [Page 40] Hakkodesh, & Shechinah, signifie distinct things in Masse­cheth Joma, and some other places quoted. It's sufficiently known that ob defectum vocabulorum, words frequently without additament, are by use determined to part of their primary significations. I may adde that [...] is used in this sense, Iohn 7.39. Acts 19.1. Ruach Hakko­desh, (the holy Ghost, or the spirit of God) is more fre­quently used for the spirit of prophecy, then for other exhi­bitions of Gods extraordinary presence. This occasion'd a mistake in Bomberge's and Buxtorf's edition of Onkelus upon Exod. 31.3. They insert [...] after [...]. The spi­rit of God conferr'd upon Bezaleel, (Exod. 31.3.) with Onkelus, according to the Spanish Bible, is a spirit from before the Lord, but with Bomberge and Buxtorf the spi­rit of prophecy from before the Lord. The spirit of pro­phecy evermore inform'd what was, is, or should be done: The spirit conferr'd upon Bezaleel onely enabled him to do somewhat. The holy Ghost suggested to Bezaleel skil in order to the structure of the Tabernacle. Those have mi­staken them to have been reciprocall. Those who are re­proched for the name of Christ, may probably be said to have the spirit of glory resting on them, in regard of their present glorious condition (by reason of the value and ex­cellency of grace) to be preferr'd before worldly prosperi­ty; to have the spirit of God resting upon them, in that they are assured by Prophecy is archetypally in God, in those who are instructed by Gods pro­phets, as com­modities in the possession of those who have purchased them at the second hand. Who instructed by a Prophet, relates future contingent things, cannot without acyrologie be called a Prophet ( Aquin. 2.2. quaest. 173. art. 2, 3.) yet may be said to have the spirit of God resting upon him, as affected with any prophecy applyed to his own oc­casions, by speciall aid from Gods spirit. To interpret prophecyes contained in sacred Scriptures, is to prophecy, 1. Cor. 14.1, 3, 4, 5, 6. I deny not but [...] may signifie the same that [...], and consequently be attributed to those who inter­pret Scriptures immediately doctrinall: but to prophecy seems to signifie, as I have said in 1. Cor. 14. as in the 6. verse, distinguished from doctrine. See Beza upon the place. divine revelation, and the comforta­ble influence of Gods spirit, that God will adde a gracious event to their sufferings. Their sufferings, if we subduct the spirit of glory, and the spirit of God, will be much [Page 41] sunk below nothing. That I may yet more fully explain this Scripture, the spirit of glory seems to allude to Esay 4.5, 6. and to the pillar of the cloud which marched before the Israelites by day, and that of fire, which went before them by night in the wildernesse. The comfortable influ­ences of Gods spirit in the hearts of those who are repro­ched for the name of Christ, may be fitly called the spirit of glory, in that a pledge of Gods extraordinary presence; but moreover as like the pillar of fire, illuminating and comforting them beset with gloomy afflictions, and like a cloud sheltring them from temptations which are suggested by their sufferings. That I may adde another glosse, a cloud of afflictions resting upon Gods children, is so farre from intercepting the light and sun-shine of Gods countenance, that with the cloud which overshadowed the tabernacle, and that which rested in the temple, it's a token and pledge of his more then ordinary presence. It may be enquired how ruach hakkodesh, if it signifie propheticall influence, can be said to have been wanting in the times of the second Temple, unlesse Haggie, Zachary, and Malachy be denied to have been Prophets. R. Bechai upon the paraschah in Genesis, called [...], endeavoureth to remove this scruple. The Scripture saith, [...], as if it should say, The latter times, as well as the first un­der the second Temple, are to be excepted. The Jews in whose age John the Baptist lived, counted him a Prophet, Matth. 14.5. & 21.6. Our Saviour is said (in Josephus Antiquit. Judaic. lib. 18. c. 4.) to have been ( [...]) a wise man, (he meaneth a Prophet.) Josephus (in his Jew sh warre) reporteth himself to have been a Prophet, that he foretold to Vespasian Nero's death. Abarbinel upon Esay 11. maketh the times of the second Temple altogether barren of prophecy, that he might render them uncapable of the Messias. He misre­porteth his brethren the Rabbins into the same opinion. The Prophet (he saith) reckon­eth up ten conditions, which must necessarily be found in King Messias. The first of them concerneth his lineage and family. The second condition containeth his degree of prophecy. The Spirit of Jehovah which should rest upon the Messias, is with Abarbinel the Spirit of prophesie. This prophecy concerning the Messias, could not (saith he) be fulfilled in Hezekiah, because he was not a Prophet; nor in the times of the second Temple, quòd non fuerit in eis prophetia, & non Spiritus sanctus, sicut acceperunt sapien­tes beata memoriae. [...] Habitare faciam in eo gloriam, quae est [Page 42] shechinah: sed non habitavit in eo ità jugiter ut in templo primo. Shechinah here signifies otherwise then in com­ments upon Haggie 1.8. afore-quoted, viz. the spirit of pro­phecy. Seder Olam zuta determineth in what yeare of the world prophecy expired. [...] In diebus Meshullam floruit regnum Graeciae, anno scilicet quinquagesimo secundo Medorum & Persarum: & mor­tui sunt Haggaeus, Zacharia, & Maleachi. Eo tempore cessavit prophetia ab Israel: ipse est annus mundi ter mille­simus quadringentesimus quartus. Aben-ezra saith of Ma­lachy ( in Malach. c. 1.) [...] that he was the last of the Prophets. The greater part of the Jews, by whom prophecy is termed [...] forasmuch as they deny distinction of persons in the Divine essence, at­tended in the use of the term, that God ( [...]) that ho­ly blessed one (as they love to speak) was a Spirit. (The ho­ly Spirit) doth not onely signifie the third person in the sa­cred Trinity, but likewise the essence of God. Tropes from the cause to the effect, & from the thing signified to the signe are usuall. But perhaps the name Ruach hakkodesh as si­gnifying prophecy, was first borrowed from the third per­son of the glorious Trinity. We gather from the writings of some Rabbies on this side Christ, (besides that it's un­certain whether or no prophecy before Christ incarnated, was call'd the holy Ghost) a Trinity of Divine Persons. Shechinah is call'd the spirit of the Lord, Ezech. 11.5. the spirit of God, 1. Pet. 4.14. The word spirit in each of these Scriptures, is by a Metonymie translated from the ho­ly Ghost to the thing there signified.

Lest any demand, why propheticall influences, or any other symbole of Gods extraordinary presence, should be called by the name of the third, rather then of the first or second person of the sacred Trinity, I propound as pro­bable these reasons following.

[Page 43]1. The Spirit of God moving upon the face of the wa­ters, (Gen. 1.2.) supposeth for God cherishing, ripening, perfecting the rudiments of the world in the creation. What transcends the spheare of created activity, is equivalent to creation. The archetypall discovery of things contingent and future, is of that rank. Should I yield that the bodies assumed by God the Sonne, when he preluded to his incar­nation; the fire which appeared to Moses in the bush; the pillar of fire, and the pillar of the cloud, which went be­fore the Israelites in the wildernesse; the cloud and light­ning upon mount Sinai; the fire which consum'd the sacri­fices, and the cloud over the ark in the Sanctuary, &c. were not produc'd immediately out of the barren wombe of non-entity, nor yet from indispos'd matter; yet by an allusion made to an expression us'd in the history of the beginning of Gods works ad extra, the holy Ghost may signifie Gods more then ordinary manifestation of him­self.

2. As creation (which was the first of Gods works) is attributed to the first person of the sacred Trinity; re­demption which is the foundation of all good to be com­municated to us, which fallen man cannot lay claim to ti­tulo creaturae, to God the Sonne; so Gods manifestations of himself, which conferre to the applying of Christs me­rits to our selves, which bring salvation home to our souls, are attributed to the third person. Prophecyes which illuminate our minds, and sanctifying graces are by this ac­count fitly ascrib'd to the Spirit.

3. If we attend the order of persons in the sacred Tri­nity, the holy Ghost is nearest to creatures: So the ab­solving and perfecting of Gods works is congruously at­tributed to him: He is fitly said to brood the waters, to o­vershadow the Virgin Mary, to seal the elect. Apponit ultimam manum to propheticall influences. The hand of the Lord fell upon Ezechiel, Ezech. 8.1.

In the minds of all Prophets illuminated by the word of [...] [Page 44] Lord, or vision [...] insculpta est forma spiritualis, (as R. Meir in Avoda Kodesch, but in another sense). I conceive not that God spake to the Prophets by compounding or dividing acquired species, although I think not that way impossible. Jamblichus requires the same conditions to prophecy, which Plotinus (in the last book of his last Euneade, and the last chapter;) to consummate mans happinesse. De myster. c. 22. Praesagia (saith he) sunt animae rede­untis in se, in statu simili somno, in se (inquam, id est, in rationes seminales & intellectuales. He expresseth himself more clearly in these words following: Quoniam verò sunt in anima rationes generabilium penes potentiam ejus, tum effectivam, tum etiam cognitivam, atque hae rationes de­pendent à rationibus, quae sunt in diis, ideò anima his con­juncta, rationes in se suscitat in actum. There is a semi­nall vertue in the cognitive part of the soul, which cherish­ed by an union made with the divine nature, propagateth it self into prophecy. The soul withdrawing its self from worldly affairs, is thickened into stronger vertue, and su­scitated by an union made with the idea's in the divine es­sence, is productive of prophecy. Plato in his sixth book de Republ. giveth the same accompt of Philosophy to be attained, & was of the same opinion concerning Prophecy. Marsilius Ficinus in his argument to that book, expresseth Plato's judgement in these words; Ostendit Plato Phila­sophi montem in ipsa veritatis indagatione s [...]jungi à cor­poro, atque ex quadam sui cognitione divinae menti conjun­gi, ac per insitas sibi ab initio formulas idearum, ideas ip­sas attingere, ab eísque ipso contactu lumen excutere, quo mox facta foecundior concipiat, imò facta validior pariat veritatem, id est, per ipsas suas conceptiones ideis undique congruat. Compare Plato's words in the book praysed. To one who is [...] he prescribes this course; [...], [Page 45] [...]. Non ante fatigetur & ex­petere desinat quàm propriam cujusque 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 [Page 46] 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 [Page 47] 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 [Page 48] 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, Prophetical vision had evermore the word of the Lord, joyned with it, unlesse it exhibited to the mind proper representations of things presignified. But the word of the Lord, if conceived in tropicall, or also allegoricall terms, in w ^ch it was to be exhibited to the people; if not clear by it self, was in proper representations, which also were verbum Do­mini, elucidated in the mind of the prophet. A See Thom. Aquin 2.2. q. 173. art. 2 (in corpore articu­li) & 4. Cùm autem monetur propheta, sed non cognoscit, non est perfecta prophetia, sed instinctus qui­dam propheti­cus. See also D. Jackson in his bhok enti­tled, The know­ledge of Christ Jesus, chap. 16. prophet pro­perly so call'd understood the analogie between visions and the events represented by them. Without this knowledge he remained unable to foretell what should come to passe, and so unworthy of the name of a prophet. He onely telleth what is present, but cannot foretell what is future, who imparteth to others propheticall resemblances which he doth not understand: neither visions allegoricall, or simply tropicall, sufficed to predictions. This is clear from Gen. 41. Pharaohs two dreams. Although he saw seven ill fa­voured and lean-fleshed kine to devoure seven well-fa­voured and fat kine; and the seven thinne ears of corn, to devoure the seven rank and full ears, yet he under­stood not that there should ensue seven good years, and after those seven bad years, and that the scarcity should consume the plenty, till he met with an interpreter. Jo­seph through divine illumination could expound Pharaohs visions, in like manner as if they had been originally his [Page 49] own. This light vouchsafed to Joseph was like such si­militudes as are wont to be produc'd by speech, and con­sequently was verbum Domini. His understanding un­lesse so illuminated could not certainly apprehend from the dreams what should come to passe (although he should have known that they were sent into Pharaohs mind by God, and that they were significative of somewhat fu­ture) no more then by its self infallibly foreknow contin­gent things. No created mind can be raised into this per­spicacity. Prescience of what is contingent is proper and peculiar to God. Propheticall vision was oft times illu­strated, as we see, by the word of the Lord. The word of the Lord was manifest in it self, or declar'd by propheti­call influence of the same kind. This is their third diffe­rence. I acknowledge (without revocation of what hath been said concerning vision and the word of the Lord di­stinguished,) that a prophet inform'd by either kind of divine influences mentioned was called ( Roeh and chozeh) a seer, and that God spake to his prophets by visions. I well attend that the word of the Lord to Ananias, is call'd ( [...]) a vision, (Acts 9.10.) that Isaiah saw the word of the Lord, Isaiah 2.1. moreover that God spake in di­vers manners to the Fathers by the prophets. An answer is mingled with the objection. I adde that the understand­ing may be call'd the eye of the soul, that a prophet by Heathens was call'd vates (as Thom. Aquin. 2.2. quaest. 171 art. 1. some conceive) à vi men­tis, as more perspicacious then others; that the word of the Lord, was supernaturall light. Moreover that externall words, ( [...]) when written, became the ob­jects of outward sight, and that Deus factis loquitur. A­barbinel in his preface to his comment upon Esay, con­ceiveth (although we read oft in sacred Scriptures that God spake to Moses,) that the Lord never reveal'd him­self to Moses, by that kind of prophecy which is call'd the word of the Lord. Hence it is clear, he thought the word of the Lord to be a distinct kind, or (at least) manner of [Page 50] prophecy, and that God spake to the prophets by other re­velations besides the propheticall word. For further satis­faction see Aristot. [...], as digested by Goulson, chap. 13. But in his works Graeco-Lat. printed at Paris in 4. tomes, Ann. 1639. chapter 21. [...].

Angels which appeared visibly to men might be call'd ( [...]) visions, according to Luke 1.22. The spirit which keeps our souls in life, performs the offices of the soul, doth abundantly compensate that scantnesse which is in its faculties. Man's happie in his defects. These occasionally unite him to God, who vouchsafes graciously to become their compensation. [...] moreover [...] (see Aristotle in the fifth chapter of his third book de anima, t. 18.) the same after an eminent manner agrees to God. Gods works within us are as admirable as his works without us. What he made by creation without us, that he can create again by illumination within us. By repeat­ing what he spake in the beginning of the creation, Let there be light; he can make us to understand whatsoever he hath made. What Aristotle attributes to the mind is much rather to be ascrib'd to God. Intellectus, as it is agens, cannot be said to make all things, but with limitations. Any created understand­ing, at most is but (as Aes­chylus saith of fire stoln by Prometheus) [...]. Intellectus agens ( [...]) makes all things quoad cognosci. God likewise maketh all things quoad esse, [...]. Such things as are known, have not onely to be known, but also to be even their essences from the chief good, (as Plato divinely in his 6. de repub.) Again, the understanding makes all things quoad cognosci, that is, all things which in an ordinary way are known: God can make whatsoever hath a being, to be known. Colleg. Co­nimbr. in 3. de anima, c. 5. q. 2. a. 1. The Peri­pateticks tell us, that intellectus agens hath three offices: 1. illustrat phantasmata: 2. efficit objectum intelligibile [Page 51] actu: 3. producit in intellectu species intelligibiles. Some adde a fourth, viz. that it compoundeth and divideth sim­ple representations of things intelligible. These conditi­ons if truly attributed to the understanding, may be attri­buted also to God, as concurring with it. Plato lib. 6. de repub. [...]. He makes the sight to see, and such things as are seen to be perceived. The understand­ing in all its actions dependeth upon God, but God in the production of intelligible representations needs not the concourse of the understanding, nor yet the presence of the object from whence those intellectuall forms, which are commonly said to be produc'd ab intellectu agente, proceed. Vision and the word of the Lord were immedi­ately from God; the intellectuall facultie and intelligible objects not interceding. God hath vouchsafed to perform by himself the three offices of the understanding afore men­tioned. Christ, when he had expounded the Scriptures to his disciples, open'd their understandings, Luke 24.44, 45. God by giving the spirit of prophecy, illustrated what was to be known, illuminated the minds of those to whom he communicated 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 [Page 52] 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 s [...]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 [Page 53] 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 h [...]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 sh [...]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) conceive [...]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 quàm 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 [Page 54] 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 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. & Vorsti­ [...] 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 [Page 55] 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 Ʋrim, 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 ause [...]tur prophetia ab omnibus reliquis prophetis (excepto Mose) ante mortem istorum; ídque 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, whō 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.

[Page 56] Quando verò dicitur, & venit Deus ad N. in somnio noctis, id prophetia minimè nuncupari potest, neque vir tal [...] propheta: sensus etenim est quòd ( [...]) adm [...] ­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 Ʋrim, 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 noted place in Homer, Il. 4. [...], &c. is explain'd by what I have now commented upon 1. Sam. 28.6. Among the Egyptians the [Page 57] high Priest is reported by Aelian in the last book of his history, to have worn about his neck a saphyre stone, which was call'd ( [...]) Truth, (in imitation of the Jews Urim and Thummim, which also Empereur upon Moses Kimchi's [...] ad scientiam, l. 2. c. 7. and Ains­worth upon Exod. 28. observed. Urim & Thummim in re­gard of the manner after which Gods will was thereby reveal'd, may be referr'd to prophecy. And the dignity of the high Priest resulting from this ornament was the more conspicuous, in that revelation was in the first place made to himself alone, and by him communicated to those who came to enquire of the Lord. When any enquired, the Priest stood with his face before the Ark; and he that en­quired stood behind him, with his face to the back of the Priest, if we may believe Maimonie, &c. Paul instructed by a differing kind of revelation, had as great advantage of his fellow-travellers. He heard an articulate voice, they onely a sound. God oft convers'd as privately, but not so familiarly, with those to whom he communicated himself by outward, as with them into whom he inspired inward representations of things to be made known. God was more intimate to these transcrib'd himself into their minds: they were pleni Deo. But howsoever idea's of things to be known infus'd into the mind, were more a mans own then those that were objects of the eare or the eye; the word of the Lord deriv'd by the sense of hearing, or (when written) by sight, more enabled to prediction of things to be accom­plished. Externall vision, howsoever tropicall, together with the word of the Lord interpreting it, suffic'd to the foretelling of what should come to passe; and internall vi­sion, unlesse exhibited in proper resemblances, plain terms, was impotent to that purpose.

The externall word was sufficient by it self to make a Prophet. Samuel by the Lords speaking audibly to him, was known to be a Prophet throughout Israel.

If God (as Josephus reporteth Antiquit. Judaic. l. 3. [Page 58] c. 9.) when he would be pleased to go forth with the Is­raelites armies, and to deliver their enemies into their hands, foretold victory toward them by supernaturall splendour of the twelve precious stones in the breast plate of judgement, verbum propheticum statum determin'd that signe to this signification. The onyx upon the right shoul­der of the Priest, shining in time of sacrifice could not be the Urim. Aben-ezra upon Exod. 28. observeth that Urim, as also Thummim, is ( [...]) res plures. Josephus perhaps thought the twelve precious stones named Exod. 28. as by extraordinary brightnesse prophecying victory, were the Urim, (lights:) and as by their native and con­stant virtues representing that holinesse and integrity which God expected in his ministers were Tummim (per­fections.) What before express'd at large, and quoted, op­pose some difficulties against this opinion. Aben-ezra telleth us expressely upon Levit. 8.8. that Urim and Tum­mim were not the stones of the breast-plate. That I may regresse whence I have diverted; Abarbinel (in his Pre­face to his comments on Esay,) dormitat, See also Maimon. in More Nevoc. part. 2. c. 36. 42, 44. & pas­sim. as conceiving [...] and [...] (somnium & visio) to be species of pro­phecy, adequately dividing it; moreover (with his au­thour there cited) as believing that the Word of the Lord is ( [...]) Prophecy conveyed in a dream. Although we find not in sacred Scriptures [...] (And the word of the Lord, was to Mo­ses) nor [...]) The word of the Lord, which was to Moses,) it is clear that both Moses and Esay were oft illuminated by that kind of propheticall influence. Who received vision or the word of the Lord, wa­king, had advantage of those, who receiv'd the same kind of propheticall influence, sleeping. Hebrew Doctours are dis­covered to have been of this judgement, asserting See Abarbi­nel in the pre­face to his comments up­on Esay. that the spirit of prophecy never came upon Moses, who by their unanimous consent is the coriphaeus of Prophets, nor upon Isaiah eminent in prophecy, except when his spirit was de­jected [Page 59] with grief for Hezekiah, but when he was waking. Christ was inform'd according to his humane nature by that It appears from what precedeth that there were two kinds of pro­pheticall re­semblances, the Word of the Lord, and vision, that each (distributed ex subjectis) was internall or externall, that inward representations of each kind, in regard of the dispositions of the subject, may be distributed into those which fell into the minds of Prophets waking, and those which were infus'd in time of sleep. I conceive that agreeably enough to Hebr. 1.1. a distinct subject, or varying disposition (such as mentioned) of the same, sufficeth to make distinctum ( [...]) modum prophetiae, but that I may fully be un­derstood; adde that Christ was altogether inform'd by the most perfect kind of prophe­cy, (viz the word of the Lord,) conveyed after the most familiar and noble way (to wit, infus'd into his mind,) and when he was most conveniently dispos'd ( viz. awake.) manner of revelation, which was most noble, by the word of the Lord impress'd upon his mind, whilst he was waking. No instances can be alledg'd against this assertion. Christ, as a man, was accomplish'd in prophecy, both for sub­stance and circumstances, to the extent of humane capa­city.

Fifthy, Propheticall influence was not at any time con­veyed into Christs mind by the ministery of an Angel. Deus permittit quaedam (saith Julius Scaliger: Exercit. 307. sect. 25.) alia in­sinuat per se, id est, afflatu: alia per ministros immateri­ales: alia per materiales, unde oriuntur disciplinae ex sci­entiarum communicatione: alia per principia naturalia connata nobis: quae [...] ab Aristotele appellantur. Plato imagined that the souls of some men departed made dae­mons, dispens'd prophecy to the living, as De Isid. & Osyride. Plutarch ob­serveth. Whether or no souls in statu separato, can com­municate their conceits to those in statu conjuncto, or yet one with another; and if so, by what means, are difficul­ties which cannot be resolv'd by the light of naturall rea­son. I doubt not, but Scaligers immateriall ministers are the Angels. I cannot see but these may illuminate mens souls, as well as one another. See Vorstius upon Maimon. de fundamen­tis legis. c. 7. Talis prophetiae extruitur discri­ptio ex Hebraeorum mente: [...] Prophetia est influxus pro­manans à creatore in prophetam, interventu ultimi gradus angelorum, seu Ischin. When the spirit (of prophecy) resteth [Page 60] upon any one (saith Maimonie de Fundam. leg. c. 7. sect. 2.) [...] commiscebitur animae ejus cum gradu Angelorum, qui vocantur Ishim. In's More Nevochim, he excepteth Mo­ses. He affirmeth that all other Prophets were illumi­nated by the ministery of Angels. The same authour ( de cultu stellarum ac planetarum, & statutis Gentium, cap. 6. sect. 2.) witnesseth that Ob (that old serpent) gave answers to those who enquir'd of him, Compare with this place, after Dionys. Voss. Esay 29.4. not perceivable by the eare, but ( [...]) cogitatione. [...] Angelus praefectus spiritibus (viz. of those who are about to die, and of the dead) by Talmudists is called [...] perhaps from species (which are like to things represented) impress'd upon the spirits of such as are obnoxious to this Angel, about to die, (whose souls he is suppos'd to call out of their bodies) or dead. Rabbines affirm that species were sometimes instill'd by Angels into the understanding, sometimes into the phansie according to divers degrees of prophecy. I shall adde Thom. Aquin. primâ summae Theol. q. 111. art. 1. He followeth Dyonis. affirming (cap. 4. coelest. Hierarch.) that propheticall revelations are not conferr'd upon men but by the media­tion of Angels. Intellectus humanus (as he fondly con­ceiveth) non potest ipsam intelligibilem veritatem nudam capere, quia connaturale est ei ut intelligat per conversio­nem ad phantasmata, & ideò intelligibilem veritatem proponunt Angels hominibus sub similitudinibus sensibi­lium; secundùm illud quod dicit Dionys. cap. 1. coelest. Hierar. Quod impossibile est aliter lucere nobis divinū ra­dium, nisi varietate sacrorū 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 ( [...]) [Page 61] 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 quo (que) alloquetur Deꝰ aliquando piam animā, 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 quo (que) alloquetur Deꝰ aliquando piam animā, 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.

[Page 62]Sixthly, the soul of Christ was never, whilest it received divine revelation, in an ecstasie; Christ according to his humane nature had in this respect great advantage of other prophets. Ecstasis according to Lactanctius, est affe­ctus eorum, qui mente sunt emotâ. 1. [...] in Hippocrates and Galen is the same that [...]. This kind of ecstasie by Aristotle is called [...], by Plutarch [...], by Chrysostome [...]. 2. An ecstasie is taken for a peremptory sequestration from thoughts and deal­ings with the world, for the ravishment of the mind by contemplation of truths reveal'd to it, Acts 10.10. and 22.17. The soul rais'd from the body by extraordinary con­verse and union with God, is ecstaticall. 3. [...] is ta­ken for astonishment through admiration, (Mark 5.42. Luke 5.26.) [...]. with Suidas is interpreted by [...]. 4. [...] is amazement or astonishment arising from ad­miration mingled with fear, almost the same that [...], Mark 16.8. 5. Abscessus, discessus, [...]. Ca­lidorum fervor nullius rei accessu, sed caloris abscessu re­frigescit. 6. Egressio rei è natura propria. so 'tis 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 [Page 63] 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 [Page 64] 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 [Page 65] 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 pro­tensus or effusus: Our high priest shed his bloud, poured out his soul for us. The ointment wherewith Christ was consecrated, Psal. 133.2. runneth down to the skirts of his garment, perfumes each member of the Church whereof he is Head. Non modò lux, sed & cibus quoque est nomen Jesu: oleum quoque sine quo aridus est omnis animae cibus: sal est sine cujus conditura insipidum est quicquid proponitur: deni (que) est mel in ore, in aure melos, jubilum, & simul medicina (as sweetly Bernard). O salvificum & animarum liquefa­ctivum superdulce nomen Jesu! This Name in these Scriptures is the same that the person na­med. The num­ber of names together were about an hun­dred and twen­ty, Act. 1.15. Whosoever shall break one of these least com­mandments, & shall teach men so, shall be cal­led the least (that is, shall be the least) in the kingdome of heaven, Matth. 5.19. neither were these phrases peculiar to Hebrews. name is above eve­ry name, Phil. 2.9, 10. There is no other Name in these Scriptures is the same that the person na­med. The num­ber of names together were about an hun­dred and twen­ty, Act. 1.15. Whosoever shall break one of these least com­mandments, & shall teach men so, shall be cal­led the least (that is, shall be the least) in the kingdome of heaven, Matth. 5.19. neither were these phrases peculiar to Hebrews. name under hea­ven [Page 66] given amongst men whereby we must be saved, Acts 4.12.

That I may omit varios lusus eruditorum ingeniorum, collected by Scultet. ( delit. evangel. c. 1.) the reason of the name imposed, expressed Matth. 1.21. leadeth us to the true notation: She shall bring forth a sonne, and thou shalt call his name Jesus: for he shall save his people from their sins. The name in Greek and Latine imitateth the Syriak [...]. Many ancient writers of note affirm, that S. Matthews Gospel was first written in Hebrew. Any language used by Hebrews, may as well be called Hebrew, as Jews Assy­rians, because (captivated) for some years they liv'd some of them in Assyria. Sacred Scriptures are [...] with Themistius [...] where he quoteth the beginning of the 21 chapter of Solomons Proverbs, [...]. I judged this whole period worthy to be exscribed. It's probable they meant Syriack, the language used by Hebrews in the times of our Saviour and his Apostles. S. Matthews Go­spel, and the epistle to the Hebrews were probably first written in Syri­ack. Tremellius in his preface to the translation of the Syriack Testa­ment, conceiveth that the The postscript to the Gospel of Mark in Erpenius his Arabick edition, telleth us, that S. Mark wrote it in Latin. Ma­ny writers, not of vulgar note, testifie as much. Concerning the archetypall lan­guages, in which the Gospels of Mark & Luke were written, see learned M. Selden in Eutychii orig. pag. 152, 160, 161, 164. rest of the Syriack Testament anciently extant, was translated out of the Greek into that language by the Apostles them­selves, or their disciples. He useth as an argument for the antiquity of that translation, that the second E­pistle of S. Peter, the second and third of John, the epistle of Jude, the Apocalyps, and the history of the accusation of the adulteresse, John 8. are wanting in it. I shall not need to object any thing against his rea­son, besides that he acknowledged those Scriptures omitted in the ancient Syriack translation authentick, and that it is improbable that the penmen of the New Testament, for­asmuch as they were the Amanuenses of the holy Ghost, compleated any their writings, after they were made pub­lick, by a second edition. The history of the adulteresse in [Page 67] S. John, is surely ex confesso, as ancient as the rest of his Gospel.

The Gospel according to S. Matthew (saith Theophy­lact) was translated into Greek by John the Evangelist; by James the brother of our Lord, saith Athanasius; Hierome confesseth he is ignorant who was the Greek interpreter of that Scripture. The Syriack word for Jesus, is originally from the Hebrew word [...] whose Hophal in writings yet extant (in sacred Scriptures) signifieth servavit, or rather salvavit. Hence Hoshea the name of the sonne of Nun, who led the children of Israel into the earthly Ca­naan, and so prefigured Jesus who leadeth true Israelites into the heavenly. His name, Jews feigne that jodh was added to the beginning of a masculine name, because it was taken from the end of a feminine (Sarai), solici­tous lest the Law should loose one iota. jodh added, began with the same letter. Sigma in the end of our Saviours name supposeth for nghajin; a dentall for a gutturall. In the Caldee word [...] terra, we have a gutturall for a dentall. There's the same way from Thebes to Athens, and from Athens to Thebes. The last letter of [...], might perhaps be lost in some Texts of the New Testament, incuria scri­ptorum. Jews both Talmudists and other, commonly call Christ [...], which unlesse we understand the gutturall (which perhaps by reason of difficult expression might be omitted by Greek writers, and Sigma sometimes added as a Greek termination) cannot signifie a Saviour. Yet even this word, if we use that kind of Cabbala which is called [...] Notaricum, according to which the first or last letters of words are put for whole words, will direct us to our Shiloh. [...] Gen. 49.10. See Archan­gelus in his Commentary in propositiones Cabalisticas Pici Miran­dulani. Morinus in Pentateuch. Samar. Exer. 2. cap 8. Jews wickedly imagine [...], as Rasche Teboth, to signifie [...], and likewise [...]. The three first letters of the three first words make [...] The sentence is express'd in those three words, as well as by [...] that the Jews should be no longer his people, or that he should be no longer worshipped by the Jews, Dan. 9.26.

[Page 68] Jesus is wel interpreted by the Greek word [...], which as Tully confesseth, Latino vocabulo uno exprimi non potest. Servat is (as Manutius notes upon that place in Tully) qui nè salus amittatur, aliqua ratione praestat: salutem dat, qui amissam restituit. Antigonus for liberty restored to the Lacedemonians, [...]. The Athenians restor'd to their laws and freedome by Antigonus and Demetrius his sonne, entitled them (as I gather from Plutarch in his Demetrius) saviours and gods. [...] (as we see) is more then servator, to wit such a one as restoreth immunities lost. Christ may be said to be servator daemorum, as pre­serving them from relapsing into nothing; but deserveth an other name, as he rescueth his elect from the merit of their sinnes. The Latine Fathers in the Primitive Church, ap­prehensive of the scantnesse of the word servator, by a new word salvator, construed Jesus and [...], I cannot so far by an opinion smile upon Magicians, as to attribute to any names vertue which may dispossesse that strong man the devil; nor yet have I so intemperate an eare, as that I should not esteem the name Jesus sufficiently melodious. Basilides, of all hereticks most delighted with gingling words, because the name Jesus seem'd to him not glorious enough, called Christ Goalah and Goalnah (from Gaal redemit). We shall abundantly rellish the word Jesus, if we apprehend how much we stand in need of a Saviour. It's so big with significancy, that no one Latine word could expresse it. Severall kings of Syria, who had the name Antiochus common to them were distinguished by glo­rious epithites. One was called [...], another [...], a third [...], a fourth [...], a fifth [...]. The glory of all their at­tributes is comprehended in the name Jesus, and truly a­greeth to Christ. Here's a Saviour of sinfull men. Had he not been truly great, illustrious, a most indulgent Fa­ther; had he not been God, he could not have been such a Saviour. Whereas there's nothing more glorious then [Page 69] temporall deliverances, which earthly monarchs can boast of. Joseph who was but one of Christs shadows, was called by Pharaoh, Tsaphnath Paaneath, according to Onkelus (upon Gen. 41.45.) [...] a man to whom secrets are revealed, after Baal Hatturim, megal­loh nistarim, one that revealeth hidden things; according to Jarchey [...] one that expoundeth hidden things; but according to Hierome the Saviour of the world. The learned Father thus translates the whole verse; Ver­títque nomen ejus, & vocavit eum linguâ Aegyptiacâ, Salvatorem mundi. Christ is the Saviour of the world in a spirituall sense, delivereth from spirituall enemies which are of all enemies most potent and most dangerous. That I may proceed to the points before propounded, He who was Christ and Jesus came into the world to save sinners. 1. Christ came into the world. 2. He came to save. 3. He came to save sinners.

First of the first. Christ came. There's a threefold co­ming of Christ; one by his spirit, another in the flesh, a third to judgement. Searching what, or what manner of time, the spirit of Christ which was in them did signifie, when it testified before-hand the sufferings of Christ, and the glory that should follow, 1. Pet. 1.11. likewise in the third chapter of the same epistle, verses 18, 19, 20. By his spirit he went and preached unto the spirits in prison in the dayes of Noah. In the dayes of Noah he went and preach­ed to the spirits of unrighteous men, which by reason of their disobedience and impenitency are now imprisoned and fettered in chains of darknesse. The Authour of Seder Olam Rabba ( cap. 4.) concludeth frō this text, that the men of the age before the flood, neither enjoy eternall life, nor yet are condemn­ed to eternall punishment (with what reason I need not explain). His words are these, [...] Non fruuntur vita in seculo venture, neque condemnati sunt, quia dictum est, Non judi­cabit spiritus meus in homine in seculum. My spirit (saith God) shall not strive with man for ever, for that he also is flesh: & his dayes shall be an hundrrd and twenty years, Gen. 6.3. Onkelus thus paraphraseth upon that place: This evil ge­neration shall not continue (or be established) for ever be­fore [Page 70] me; for that they are flesh and their works evil: a term shall be given them of 120. years, if they will re­turn. The preparing of the ark could not but furnish No­ah with occasions of preaching repentance, to those who liv'd in the age of the floud. Rasi upon Gen. 6. observes as much. Much space (saith he) was allowed to Noah for the work, viz. because the men of the age of the flood, who saw him imployed in the building in the 120. years, would inquire the reason thereof, and when he answered that God was about to bring a deluge upon the world, might perhaps repent. M ^r. Ainsworth conceiveth that the Chaldee paraphrast understood by the spirit mans naturall life and soul, which God would take away by the floud. But the words cited are capable of a better interpretation, import not that he understood any other See Zohar col. 181. then the spirit of God. By the spirit of God & of Christ in these texts divine power is signified, which enabled Noah a preacher of righteousnesse, and instructed the prophets who foretold Christs sufferings, suggested to the Apostles what they should speak, when they were questioned before gover­nours. All supernaturally illuminated partake of this spi­rit. This divine power wont to be instilled into prophets, is by the Jews called (Ruach hannebhuah) the spirit of prophecy, and also (Ruach hakk [...]desh,) the holy Ghost. It proceedeth, as do also the rest of Gods works, ad extra, from all the three sacred persons of the undivided Trinity, but in Scriptures is most frequently ascribed to God the Sonne, who purchased the communication of it to man­kind by his sufferings. Christs propheticall and regall of­fice are founded in his priestly. That any dark souls are illuminated, that any unruly affections are subdued, is to be attributed to Christs merits. We should remain both in our naturall blindnesse and perversenesse, had not Christ dyed for us. Christ may be said (prodire or advenire) to come into the minds of his ministers the prophets, as the word [...] (1. Pet. 3.19.) warranteth. That word, [Page 71] although omitted by the Syriack interpreter, cannot be suspected to be spurious, in that it's unanimously retained by Greek and Latine Fathers. Christs coming after the manner explain'd, is frequent, as appears from what hath been spoken.

His third coming is in the last judgement: For we must all appear before the judgement seat of Christ, that every one may receive the things done in his body, according to that he hath done; whether it be good or bad, 2. Cor. 5.10.

His second coming was his coming in the flesh. This was twofold. First, by way of preparation or prelude. The second person of the sacred Trinity, now and then long before his hypostaticall union with our nature See Jarchi. upon Gen. 19.18. ap­peared in the shape of a man, and so (as Calvine elegant­ly) preluded to his incarnation. Eusebius is large about this subject, Hist. eccles. l. 1. c. 2. The Lord (saith he) appeared to Abraham sitting by the oke of Mamre; A­braham (saith he) sees with his eyes ( viz. his bodily eyes) a man, but worshippeth him, and prayeth unto him as God. He discovered also that he knew him, by calling him the judge of the world. S. Austine orat. 41. super Joannem, saith, Abraham saw the day of Christs eternall emanation, when as he saw three men and worshipped one. See also Chytraeus in Chronolog. sua, ad annum mun­di 2205. Christ was the man who wrastled with Jacob, (Gen. 32.24.) and the prince of the hoast of the Lord, who ap­peared to Joshua, (Joshua 5.13.) according to Eusebius in the place quoted.

We find Gen. 2.7. that the Lord formed man of the dust of the ground: and breathed into his nostrils the breath of life: and man became a living soul. Justin Martyr, Irenaeus, and Tertullian conceive, that the Sonne of God assuming for a time the shape of a mans body, took clay in his hands, and formed for Adam a body ad exem­plar corporeae illius formae quam gestabat; & insufflando in nares corporis ectypi, inspired into it a soul. Here's a preludium to what he performed after his incarnation to [Page 72] his disciples, He breathed upon his disciples when he gave them the holy Ghost. God the Sonne, when at any time before his incarnation he appeared in the shape of a man, created (as it is most probable) a body compleatly, such as is wont to be informed with a reasonable soul, made it for a time his shechinah, and as he withdrew his divine presence, dissolv'd it into nothing. These apparitions of of God the Sonne much differed from his incarnation. When he was incarnated, [...] but not [...], in these preludes to incarnation [...], at least­wise [...]. When he appeared to Abraham, to Jacob, to Joshuah, the body assumed was his [...]. the same can­not be affirmed of his body which he took from the Vir­gine Mary. Christ incarnated dwelt amongst us in a ta­bernacle or tent, John 1.14. That is, The Evan­gelist in that phrase, [...], probably al­ludes to the feast of taber­nacles, in, or near the time of which ce­lebrated, by consent of many au­thours of best note, our Sa­viour was born. for a short time, but assum'd the body conceiv'd by the Virgine, not for some short time but for ever. When Christs humane na­ture was shattered in peices, the soul and body each rent from the other, both remained united to the second person of the sacred Trinity.

Secondly, He assumed this body into the unity of his person. what we reade Coloss. 2.9. doth not discounte­nance this truth. For in him dwelleth all the fulnesse of the Godhead bodily: that is, he is very God. The Apo­stle useth an Hebrew idiome. The same word in Hebrew (viz. nghetsem.) signifieth corpus, substantia, and like­wise ipsemet ipsummet. The verb is [...], not [...]. The humane nature was shechinah, not [...] to the di­vine: in the foresaid resemblances of incarnation the bo­dy assum'd was both. You perceive already what was his other coming in the flesh. 'Twas his coming by way of re­all exhibition. 'Twas the coming of God-man. This co­ming was twofold, The first was the union of the two na­tures, The word was made flesh. God became man. He who was from all eternity adorn'd with infinite and in­comprehensible glory, condescended to our ragges, induit [Page 73] sordes nostras. Neither did he take upon him our nature by creation, but became one of Adams posterity. 'Twas re­quisite that the same who sinned should suffer. 'Twas re­quisite that he should be the Vide Irenae­um adversus haereses lib. 4. c. 57. Sonne of man. In sacred Scriptures what agreeth to Christ by reason of his divine nature is predicated of man, and what to him by reason of his humane nature, is predicated of God, such communication of idiomes, is called [...] by Nicephorus Bishop of Constantinople in an epistle to Leo Bishop of Rome, annexed to the Greek Councels. [...]. Thus much Zonaras promi­seth to the Canons of the Ephesine Synode. This Councell [...]. Niceph. in the epistle to Pope Leo before prais'd. See also among the Councels an epistle of Acacius Bishop of Constantinople to Peter Bishop of Antioch. And about these mentioned, and other heresies concerning Christ, an epistle of Fau­stus Bishop of Apollonius to the same Bishop of Antioch. Peter of Antioch is here cen­sured as unworthy of the epithite Christian, because he affirmed that [...], and in way of reproch called [...]. Communication of idi­omes clear'd in sacred Scriptures, vindicates Peter Fullo Bishop of Antioch. The word [...] also, howsoever it hath been abused, may in regard of its notation, be in­terpreted (as Hebrews speak) rather [...] (ad laudem) then [...] (ad con­tumeliam.) He must needs be [...], to whom [...], as construed by Fau­stus, seems an heretick. The Bishop of Antioch his fault is variously reported in the epistles of other Bishops who wrote to him and against him. In an epistle written by Pamphilus Abyd. Episcop. [...]. ibid. In an epistle of Quintian Asculan. Episcop. [...]. He who had ubiquity for his palace, was contented to be enclosed in the virgins wombe. That God should so farre honour mans nature, is a true saying and worthy of acceptation. The other coming of God-man, Immanuel, was his birth. Jesus Christ very God (against I mention Arians as most infamous for this heresie, but well know that Arius was not among those who profess'd themselves Christians, [...]. Theodotus (saith Eu­sebius Hist. Ecclesiaest. lib. 5. c. 28.) [...]. Na­talius persuasus erat à Theodoti discipulis, ut accepto salario haeresis hujus vocaretur E­piscopus, ità ut denarios centum quinquaginta menstruo tempore acciperet: illis itaque conjunctus per visiones commone fiebat à Domino. Quoniam verò negligentiùs visionibus attendebat, tandem ab angelis flagellatus est, ac totâ nocte haud modicè verberatus. In Eusebius his words, [...]. Compare with this sentence, 1. Cor. 5.5. 1. Tim. 1.20. And Hierome, Ambrose, Theodoret, Oecumenius, Theophylact, quoted by Bishop in his perpetuall government of Christs church, chap. 8. Arians, likewise against Jews denying Jesus Christ to be God, abundantly re­fute themselves, and one another. See Hebrew comments upon the second Psalme, Ga­latinus de Arcanis Catholicae veritatis, lib. 3. Empereur in his comment upon Abarbi­nel upon Esay, in his preface to his translation of Halicoth olam, and upon Jachiades upon Dan. c. 11. v. 38. M ^r. Henry Smiths treatise entitled Gods arrow against A­theists. Sepher Jetzirah as illustrated by Rittangle (one to whom the Hebrew language and Jewish writers are so familiar, that he might seem to have been born a Rabbie.) Jews and The Alcoran acknowledgeth Christ to be Gods embassadour, and [...] his Word; the Gospel to be the word of God, but by reasons the 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 ind [...]gni [...]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, D ^r. Andrews in his sermons, and D ^r. 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.

[Page 75] 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 [Page 76] 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, 'twere 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 EMMANƲEL, Esay 7.14. Here's habi­tatio Dei cum carne, which the Magicians conceived im­possible, Dan. 2.11. God assu­med our nature, and so became Immanuel. Behold, the Lord rideth upon a swift cloud, and shall come into Egypt, &c. Esay 19.1. This swift cloud (in Aquila's translation) [...], Euseb. De­monstr. evang. lib. 6. cap. 20. is either our Saviours body or humane na­ture. The hypostaticall union is likewise foretold by Jere­my, [Page 77] together with intimation of our Saviours birth, chap. 23. v. 5.6. Behold, the dayes come, saith the Lord, that I will raise unto David a righteous branch, and a king shall reigne and prosper, and shall execute justice and judgement in the earth. In his dayes Judah shall be saved, and Isra­el shall dwell safely; and this is the name whereby he shall be called, THE LORD OƲR RIGHTEOƲS­NESSE. [...] ( viz. Dionysius in an Epistle written to Eu­phranor and Ammonius against Sabelli­us) [...]. Athanas. de sentent. Dionysii contra Arianos. Intimations and characters of his divinitie run parallel with those of his huma­nity, almost throughout histories concerning him in the Gospels. His birth spoke him man, but to be born of a Non audiendus este Kimchius, quatenus indigitari fingit ab Esaia, prophetiae suae c. 7. commate 14. [...]. Virgin (and as some conceive without pain) together with the star and In the exposition of the sixth chapter de Fide attributed to Gregor. Thaumuturg. its said, he was born (the quire of angels attended) [...]: that afterward he sate in the midst of Doctours [...]. quire of Angels, proclaim'd him God: His swadling bands and the manger spake him man, and one dis­respected amongst men; but the shep­herds and wisemen worshipping him express'd him God. His baptisme ad­ministred by John, declared him a man; but the voice from heaven to be God. He was tempted in the wil­dernesse, but overcame; wept for La­zarus, but rais'd him from the dead; slept upon the seas, but after he was awaked stilled the waves; tempered the clay with spittle, but opened the eyes of one born blind; Lastly, by his death shewed himself man, by his resurrection God. Man ought to suffer in that he sinned; twas impossible for any merely a creature, to satisfie divine justice. Whatsoever Jews, Mahumedans, hereticks and heathens may conceive of Christ, true believers after S. Peter, with much comfort acknowledge him the Sonne of the living God.

That Jesus Christ God and man, was born, is (as I have prov'd) a true saying: it's also worthy of acceptation. The Church in whose person Solomon speaks (Cant. 2.8.) esteems [Page 78] it so. The voice of my beloved! behold! he cometh leap­ing upon the mountains, skipping upon the hils. She shouts and skips for joy. But neither is rejoycing abstracted from thankfulnesse: both are requisite. What's worthy of all acceptation, when it meets with ingenuous spirits, produ­ceth thankfulnesse as well as joyfulnesse. Those are swine which feed upon akorns, but never look up to the tree. S. Paul expresseth both in the cōmendation of his doctrine. He thankfully acknowledges how advantagious Christs coming into the world was to himself the chief of sinners. And certainly that acclamation of the Church is the voice of thankfulnesse, as well as of rejoycing. Their rejoycing is the eccho of their thankfulnesse. No man (saith our Sa­viour, Mark 9.39.) can do a miracle by my name, that can lightly speak evil of me. Who rejoyce so openly and so emphatically (as the Church in the place quoted in the Canticles) for a benefit received, cannot easily become sons of Belial, withdraw their necks from religion, forget the obligation cast upon them. I may safely adde, that the re­joycing express'd by the Church, if it be rightly analysed, will be found to have in it more de amore amicitiae, then concupiscentiae. The godly rejoyce more in the advance­ment of Gods free mercy, then in their own salvation. They rather chuse to enjoy, then to make use of Christ. I shall shew before I proceed to the remainder of my Text, that Christs comming into the world, abstracted from the end of his coming (express'd in my Text), holds out to us ample matter both of rejoycing and thankfulnesse. The ap­proach of any good towards us is matter of joy; and if it be freely bestowed upon us, likewise of thankfulnesse; and so much more of thankfulnesse, by how much the more freely it comes from the Donour. Grace restored to man (as Thom. Aquin. 2. 2. q. 106. art. 2.) more obligeth to thankfulnesse, then grace conferr'd at our creation, quate­nus (that I may use his words) magis datur gratis.

I shall first shew, That Christs coming intimated some [Page 79] good towards us: secondly, That he came freely. The former of these propositions is clear'd from the terminus à quo, and the terminus ad quem of his motion, together with the freenesse of the motion it self. I must for the pre­sent take for a postulatum what I shall hereafter prove, viz. That Christ was not compelled into the world. What be­sides is repugnant to the freenesse of his coming (as morall necessity, by some fondly conceived to be cast upon him by mans merits) cannot import that his coming should not be advantagious to us. Christ freely disrob'd himself of glo­ry, assum'd the rags of our nature, and so disguised visited sinfull mankind. That one completely well, much more a great man, a Prince, should bestow a visit upon one sick: That any one should own a friend in great distresse, especi­ally one guilty of treason, is wont to be esteem'd a great favour. A traytour, if his Sovereigne cast a favourable eye upon him, interprets it a pledge of his propitious affecti­ons; erects his languishing spirits. Here the Monarch of heaven and earth visiteth mankind in sicknesse and distresse, such as were disaffected towards him, such as were traytours against him. What is the ordinary temper of the world, Cyprian well expresseth in his second Epistle. I have not met with any Authour more elegant and copious to this purpose, yet conceive that his expressions settle much below his subject. I shall onely give you a tast of him, you have accesse to the rest at your leasure. Pau­lisper te crede subduci in montis ardui verticem cel­siorem, speculare inde rerum infra te jacentium faci­es; & oculis in diversa porrectis, ipse à terrenis con­tactibus liber, fluctuantis mundi turbines intuere. Jam seculi & ipse misereberis, tuíque admonitus & plus in Deum gratus, majori laetitia quod evaseris, gra­tulaberis. In the same epistle fiunt quae nec illis ipsis pos­sunt placere, qui faciunt. The men of the world were more then vulgarly wicked, when our Saviour came a­mong them. The wickednesse of man was great in the [Page 80] earth, and all the imaginations of the thoughts of his heart, were onely evil continually. True religion was no where to be found but in Judea, and there onely as a few imbers in an heap of ashes. How wicked that generation was, besides testimonies in sacred Scriptures, and hu­mane writings, we may in part conjecture from punish­ments visited upon themselves, and already upon their posterity. But neither is Gods indignation yet satisfied. Christ, as if lest at his approach sinnefull man should be confounded by reason of his own guilt, layes aside his im­periall robes, [...], &c. appears as a suppliant, rather then one who had potestatem vitae & necis. [...]. Macar. Ho­mil. 4. This his coming was his exinanition. He who was in the form of God, thought it no robbery to become equall with God, made himself of no reputation, and took upon him the form of a servant, and was made in the likenesse of men. Philip. 2.6, 7. This is a good omen. We cannot but suspect his coming besides some good towards us. Christs coming into the world to­gether with the circumstances of it, insinuate what is clear­ly express'd, Matth. 20.28. That the Sonne of man came not to be ministred unto, but to minister, and to give his life a ransome for many; His coming, forasmuch as it was not forced, neither desireable in order to his own ends, must needs be undertaken for the benefit of some others, and of men rather then of angels. He in no sort took the Angels, but he took the seed of Abraham, Heb. 2.16. We have shewed that our Saviours birth containeth in it matter of rejoycing.

A second scruteny will discover in it matter of thank­fullnesse. Thankfullnesse (according to Thomas Aquinas 2. 2. q. 106. art. 2.) is two wayes engag'd. First, (ex quantitate dati) by the greatnesse of a gift. Secondly, (ex animo dan­tis) by the freenesse of the donour. The gift it self is naked, unlesse (as Civilians speak) consensu vestiatur. The benefits about to result from Christs birth, by the circumstances of his coming, are intimated to be great of the first magnitude. [Page 81] And what good soever acerueth to us by his birth, was conceiv'd in the wombe of free mercy. When as sacrifice and offering, burnt offerings and sinne offerings could not appease divine justice, then I said, lo I come, that I should do thy will, O God, Heb. 10.5, 6, 7. He humbled him­self and became obedient to the death, even the death of the crosse, Phil. 2.8.

Our Saviour was not merited into the world. 2. not compelled. First, of the first: mankind could not by vir­tue of merits exact Christs incarnation and birth. The then present generation did not merit his coming. [...] Et in­quiunt (Rab­bini nostri,) ait Rabbi Jo­chanan, Non venit filius David, nisi vel in genera­tione qua tota est justa, vel in generatione quae tota est impia. [The later part of the disjuncti­on falleth not much short of truth.] See R. D. Kimchi upon Esay, 59.15. So farre those to whom he came were from meriting his co­ming, that, some few excepted, they desired him not before he came; welcom'd him not into the world, when as he came of his own accord; accepted him not when as he had declared his gracious intentions. I shall afterward ex eadem fidelia prove, that neither such as believed at the time of our Saviours coming, nor yet the Patriarchs could merit his incarnation and birth. First, of the first; 'Tis an axiome in the Civill Law. Quod omnes tangit, ab omni­bus debet approbari. But Christs coming, although it most nearly concern'd all the Jews, was so farre from being suf­frag'd by their merits, that it was not voted by their de­sires. He came unsent for. The Jews some few excepted, and Gentiles generally were affected in like manner with our first parents in Paradise after their fall; readier to runne away from God, and to hide themselves from him, then to seek after him. God sought out Adam and Eve, when they endeavoured to shun him, and tendered to them a gracious promise, before they cryed mercy. Athanasius in his oration against the Gentiles, illustrates Gods [...] (as discovered by arts of grace now mentioned,) by the similitude of a prince, not permitting his subjects in rebellion, but endeavouring by all acts to reduce them to their duties. The holy Ghost in S. Luke (chap. 15.) useth the similitudes of a woman seeking a lost great, and [Page 82] of a shepherd seeking a sheep that is runne astray. A shepherd with a sheep upon his shoulder, engravened up­on the communion cup in Primitive times of the Gospel, imported the same notion. Christ took upon him our na­ture: overtook it, by running after it, as the word [...]; also signifies. Those Jews who lived when our Savi­our was born, were a generation of vipers, did eat through the bowels of their mother, the more ancient Church. Two tenents they almost generally embraced which could not consist with a desire or yet expectation of such a Savi­our. 1. They cryed up justification by the works of the Law. They were so farre from seeking after a Physitian, that they could not acknowledge themselves diseas'd. 2. They expected that their Messias should be an earthly Monarch; that his kingdome should be of this world, that he should by civill power subdue the heathen. These opi­nions crucifie the crosse of Christ, are most repugnant to that way which God in his infinite wisdome had contriv'd for the saving of mankind.

Secondly, as they sent not for our Saviour before he came, so neither did they courteously entertain him coming of his own accord. He was rejected into a stable [...]. at his first entrance. An ample signification of his condescension, as also of the condition of those he came to save! They had sunk themselves below beasts. Besides that it is better to be a beast then to be like one, brute creatures were al­wayes subject unto him; men disobeyed him. The whole creation at all times, the faln angels and men excepted, have been observant of God. R. Jonathan in Maimo­nides ( m [...]re Nevoc. part. 2. c. 29.) concluding that the course of nature was setled immediately after the creation, maketh one exception, viz. that God entred into certain conditions with the red sea, that by dividing it self it should open a passage to the Israelites coming out of Egypt. Rab­bie Jeremy the sonne of Eliezer saith, that God did not onely make a covenant with the sea, but in like manner [Page 83] with all things which he had created within the six dayes. This sentence is to be preferred. All creatures void of rea­son have observed this covenant. All creatures wanting reason have in themselves so much self-deniall, that they are ready even against their particular natures, and to their private detriment, to obey Gods command. The wa­ters of the red sea stood upon an heap, that the Israelites might be accommodated with a way to escape from the Egyptians. The waters of the river Jordan, that they might open to them a passage into the promised land. The sunne stood still that they might conquer the A­malekites; went backward that he might signifie time added to Hezekiah's life. The fire spared the three children. Such creatures as have sense, and the faculty of feeling pains if their appetites be not satisfied, have at Gods command used heroicall abstinency. The Lyons, whose denne was made a prison to Daniel, made good what God promiseth, Psal. 34.10. The Lions do lack and suffer hunger; but they that seek the Lord, lack nothing which is good. The Ravens fed Elijah by the brok Cherith, 1. Kings 17.4. When as Jonah commanded to Nineveh, endeavoureth to flie to Tarshish, that is, the contrary way, a Whale brings him back again, lands him on the right shore. Men have frequently neglected their God. When our Saviour came to seek his own, his own received him not. The Sonne of man hath not whereon to lay his head, Matth. 8.20. That the Messias when he cometh shall not have whereon to sit, where to rest his body, is affirm'd by the Gemarists. Our Saviour may seem to have alluded to such a tradition in the expression quoted.

Yet there remain other circumstances, which more ag­gravate Christs love to mankind; and in that they were foreseen, likewise the freenesse of his coming. As he came of his own accord, was not sent for, disrob'd himself of majesty, look'd upon such as were his enemies, yea rebells [Page 84] against him with a friendly aspect, was not welcom'd not courteously entertained at his coming; so neither was he accepted after such time as he had declared his gracious in­tentions. He came among such as were contumaciously re­bellious, so fastened to their lusts, glued to this present evil world, that they would not accept of a Saviour upon most gracious terms offered. When light came into the world, they preferred darknesse. The world cannot hate you, but me it hateth, because I testifie of it, that the works thereof are evil, John 7.7. If the world hate you, ye know that it hated me before it hated you, Joh. 15.18. The Gergesens loved their swine better then a Saviour. The Jews prefer­red Barabbas before Christ; an enemy to publick safety, before one that came to save mankind. As he was vilified throughout his life, so at last by a violent death thrust out of the world. It hath been confessd by ancient Jews, likewise by Talmudists, that the Messi­as was to be expected about the end of 4000 years from the Creation. [...] Traditio domus Eliae: sex mille annos durat mundus. Bis milla annis inanitas & vastitas. Bis item mille annis Lex. Denique bis mille annis dies Messiae. Gemar. Sanhedr. cap. 11. But for our sinnes (say Talmudists ibid.) which are many, his coming is deferred. [...] sed ob peccata nostra quae multiplicata sunt, abierunt ex eis (viz. annis) qui abierunt. [...]. Jachiades upon those words, Dan. 12.4. (But thou, O Daniel, shut up the words, and seal the book even to the time of the end) would have us believe, that God seal'd up the time of the coming of the Messias, revea­led it to Daniel, as if with Aristotles Acroamaticks, it should be [...]. He concludeth with truth his animadversions upon that comma: [...] verùm enim vero Deus non dignabitur clarissima visione, cùm Deus reduce. Zo [...]nem: tunc intelligemus res ipsu [...] [...] sunt. They shall acknowledge him whom they have pierced for the Messias. Seasonably adde Maimon, in [...] chap. the last, [...] nè supputet terminos (viz. temporum) [...] dixerunt sapientes, expirent animam, qui supputant terminos. R. Jehoshuah the sonne of Levi, in the Gemara of Sanhedrin, and chapter afore-prais'd, conceives that God had resolved that mens delinquencies should not retard his gracious intentions, but yet that the coming of the Messias might be accelerated by their deserts. He thus glosseth upon that of the Prophet Esay, (chap 60.22.) I the Lord will hasten it in its time. [...] Si mereantur, accelerabo: si non mereantur, tempore suo. Papists entertain this conceit as orthodox. They hold that those who liv'd before, and those who in the time of our Saviour, by obedience foreseen, and the ca­ptivity of the Patriarchs in Hades, ex congruo merited the incarnation of God the Sonne. Neither such as believed in the age in which our Saviour was born, nor those in times preceding could by their merits procure or hasten his coming. There's (oppositum in apposito) an implicite contradiction, if we say that sick persons by their perfect health merit a visit from a Physician. But neither can the perfect observance of the Law, merit any thing from God.

[Page 85]As no creature could impose upon God the Sonne, a Morall, so neither a Physicall necessity of coming into the world. Astrologers most blasphemously attribute Christs birth to the starres. Albumazar affirms, Quoties Saturnus denas sui orbis conversiones perfecerit, hoc est, Expletis annis trecentis, semper quasdam magnas res & admodum insignes evenire. Post Alexandrum enim (saith he) an­nis trecentis, apparuit Arelasor filius Bel, qui Persas con­trivit; & proximé post transactis aliis trecentis annis, ap­paruit Jesus, Magister & Dux Christianorum. Here's [...] sufficiently betrai'd. He could not (as appears) divine at what time Arelasor foyl'd the Persians, or when our Saviour was born. He addes 280. years to his true di­stance from Alexander. Magna Saturni & Jovis conjun­ctio (say some Astrologers) nascentem orbem initiavit: alia praeparavit diluvium: alia Abraham vel Mose [...] genuit: alia Jesu adventum praenuntiavit: alia Mahumeti ante­cessit. Cardan upon Ptolemey's Tetrabible, imputeth Christs birth, faith with other graces wrought in mens hearts, Christian religion begun, continued, sometimes ad­vanced and propagated, other times depressed and contra­cted, to the starres. Dum fiunt magnae conjunctiones in primo Trigono, quae durant annis 199. & singulis 20. fiunt annis, nascuntur in orbe inferiori imperia, monarchiae, tranquillitas, pax, ex Solis & Jovis dominio. Item sapi­entes insignes, sterilitates magnae ob triangulum igneum. Sic incipit Romanorum monarchia sub Julio Caesare in Δ primo, & Jesu Dei lex, & Apostolorum prophetia, & prae­dicatio, & vitiorum purgatio, idololatriae destructio, & [Page 86] justitiae pietatísque exaltatio, & monarchia sacerdotalis in terra: & per 200. annos donec in primo Δ factae sunt praevaluit monarchia, & lex sancta, pro qua innumeri mor­tui sunt significante Marte domino Arietis. Thus Haly and Cardan as digested by Astrolog. lib. 2. c. 3. art. 1. Campenella. Petrus de Aliaco is in points mentioned as blasphemous as these cited, in his con­cordia Histor. & Astrologiae. That axiome of Pindar, [...], in that I must be brief in the redargution of these authours, will stand me in good stead. Pererius de divinat. Astro­log. cap. 3. num. 18. Albumazar foretold that the Christian law should not endure above a thousand foure hundred sixty years. Time hath demonstrated him a false prophet. Some have dreamed that Asia and Affrick shall be converted to Chri­stian religion by the fiery Trigon, consisting of Aries, Leo, and Sagittarius. Christian religion (say they) began under this Trigon, w ^ch also continued 200. years after Christ born therefore from the yeare 1600. to the yeare 1800. shall be much propagated under the same triplicity. Vide Nunc. prophet. p. 8. Not attending that in the 16. century, under the watery triplicity, consisting of Cancer, Scorpio, Pisces, Christian religion was more disse­minated, if we attend spaces of earth, by Lusitanians, Spa­niards, English, and Hollanders, then in the 1500. prece­ding. See Alsted. Encycl. fol. 1084. col. 1. Mahumetisme which (as Astrologers say) as it began under the watery, shall be abolish'd under the fiery trigon, gathered strength & vigour in the ninth & tenth centuries, that is, under the fiery triplicity. Besides that I may here sea­sonably adde that rule, much in use with Jews, A testament that faileth in any one point, is authentick in none; expe­rience hath demonstrated Astrologers vain and ridiculous, in the grounds upon which they build those bold assertions produc'd concerning Christianity. Astrol. lib. 2. cap. 3. art. 4. Campanella's much more temperate then his predecessours. He takes for an axiome, Leges & imperia quae incipiunt in tarditate ano­maliarum, durant temporibus longissimis. He giveth for examples the Babylonian and Romane Empires. He addes, Christus natus est, eligens sibi tempus primi trigoni, om­nium [Page 87] optimi & constantiam anomaliarum. Although this Authour here tantùm ait, non probat, somewhat came into my mind which may render his conjecture plausible. In the first (1/3) ten degrees of the Persian sphere, is plac'd See learned M. Selden, De Diis Syris, Syn­tag. 1. cap. 2. (viz. inscribd) de Teraphim. Joseph. Scal. in sphaeram Barbaricam, M. Manisii. Vir­go pulchra capillitio prolixo, duas spicaes manu gestans, re­sidens in siliquastro, educans puerulum, lactans & cibans eum. We have here according to Albumazar and Frier Bacon after him, a symbole of the nativity of our Saviour. The words cited by the one out of the other, are these. In­tentio est quod beatae virgo habet figuram & imaginem in­fra decem primos gradus virginis, & quod nata fuit quan­do sol est in virgine, & ità habetur signatum in calendario, & quod nutrit filium suum Christum Jesum in terra He­braeorum. With whom agreeth the book entituled, Ovidius de vetula ad Virginem Mariam,

The sunne also (say Astrologers) was in Leo at the birth of Christ, the lyon of the tribe of Judah. Should we grant these reports of the nativities of the Virgin Mary and Christ to be true, yet besides that Christian religion (as we have demonstrated) hath been contracted under a fiery, and propagated under a watery triplicity, its clear by undenia­ble authority, that God doth not alwayes use the starres as mediating causes, nor yet as signes of what he hath decreed in the sublunary world. He created vegetables before the sun and moon (as some conceive) least any should impute their productions to the influences of those planets. Ʋt sponte sol radiat, dies illuminat, fons rigat, nubes irrorat, ità se Spiritus coelestis infundit (as Cyprian sweetly in the epistle quoted) the same may be applyed to Christs coming into the world. That Christ came into the world, is as I have shewed, true and acceptable doctrine.

In the next place, He came to save. Ezech. 47. The waters of the Sanctuary now are up to the knees. We may partly conje­cture what were his intentions, by the circumstances of his [Page 88] coming, but in the second proposition have them in some measure expressed. Christ Jesus came into the world that he might become a Saviour. Although my Text seem rather to point at the birth of Christ, then the union of his two natures. God the Sonne was incarnated that he might save sinners. How thankfull heathens have been for temporall deliverances, I have explain'd upon occasions before offer­ed; and so anticipated what is suitable to the point in hand. I adde, that messengers sent by the Athenians to thank An­tigonus and Demetrius for their liberty, were by them cal­led ( [...]) by the name wont to be given to those who were sent to enquire of the Oracles. Had Christ come to rescue such as were entire and upright, but enslaved to men; or to satisfie for such as had offended men; or to deliver such as had offended God from temporall punishments; or onely to establish the Angels his friends, yet should he have done what all would have looked upon, as much to be e­steemed by those whom it might concern. God the Sonne long before he assumed our nature, went before the Israe­lites in the wildernesse, and brought them into Canaan, Exod. 23.20. Some Jewish Doctours, as Abenezra wit­nesseth upon this text, say that by Angel here is meant the book of the Law; others understand the Ark of the Cove­nant: Himself concludeth that the Angel here promised, as a conductour to the Israelites, is the Angel Michael. [...] by a ( [...]) permutation (as Cabbalists speak) becomes [...] Michael. There's onely a Metathesis with jod inserted. Abenezra spake a truth which he compre­hended not. The Angel which went before the Israelites is the same with Michael, Revel. 12.7. no other then the Son of God. See Jarchey & Bar. Nach­man upon the place. Other Hebrew Authours inferre from that kind of Cabbala, which is called There are three kinds of Cabbala calld [...] permutatio, [...] notaricum, and [...] gematria. Gematria (as Elias Levita, and David de Pomis acknowledge) is a Greek word, Geometria; significat autem in arte Cabbalistica, non terrae aut figurarum dimensionem, sed Arithmeticam lite­rarum supputationem, qua dictiones diversae sibi invicem aquivalere probantur. Gematria, that the Angel here [Page 89] mentioned is ( [...]) metatron. [...] metatron (saith Rasi) in Gematrie, is the same that shaddi: the same number is exhibited in the letters of each word, viz. 314. We must in that comma of Exodus before quo­ted, understand an uncreated Angel. Gods name is in him, v. 21. that is, he is God. Nachmanides saith upon the place, [...]: Ipse est Angelus ille redemptor, cui nomen magnum in medio ejus, (scilicet) quoniam in illo dominus petra seculorum, & is est qui dixit, Ego De­us Bethel, (utpote) quod mei sit regis habitare in domo sua. R. Menachem upon the place, saith. His voice is the voice of the living God. Gods children ow to Christ, the head of the Church, their temporall deliverances, but are further obliged to him: He came into the world to save sinners.

So I am faln upon my third proposition. Major est Dei misericordia quam nostra miseria. The waters of the Sanctuary are now so risen that we may swimme in them. Here's the great mystery of godlinesse, 1. Tim. 3.16. The wits of men and Angels could not have plotted such a way for mans recovery. The devil suspected not that his endeavours against men should by such means be frustra­ted. I cannot with Clem. Alex. ( Paedae­gog. lib. 3. c. 1.) so construe that of Hera­clitus, [...].) as to make it signifie the hy­postatical uni­on of Christs two natures. Men may believe but cannot comprehend Christs two natures so united, as that he who is eternall may be said to be born in time, he who is impassible and immor­tall to suffer death, &c. There remain two other depths in Christs coming to save sinners, which render his goodnesse as admirable as his wisdome. 1. 'Twould be an injury with men (as Salvian well observed) to punish a good sonne for a bad servant. Here's scarce any difficulty; but I may opportunely suggest, that as Christs willingnesse to suffer for us, asserts the justice of God the Father; so it is a remarkable part of his free mercy towards us. Christ of [Page 90] his own accord laid down his life for us. 2. Take into your meditations, who were the objects of Christs mercy. They were his enemies. It's too frequently a peice of in­justice amongst men, to rescue by strong hand and abuse of authority, those from punishment who deserve to suffer. Volenti non fit injuria. God without derogation from his justice freely remits what men had sinned against himself. He declared together with his justice his holinesse likewise, in bringing sinne to condigne punishment; and moreover emphatically his rich goodnesse, by suffering for sinners and such as were rebels against himself. A young student of History (saith Polibius) universam mundi historiam de­bet uno intuitu complecti, & velut in corpus redigere. This work is done to our hands in the history of Gods mercies and free love towards us. Christ by suffering death for us, did omnem bonitatem [...]. All other spirituall blessings meet in this as the radii in the center, and as streams in the fountain: God's pleas'd to accumulate one mercy upon another. God the Father out of his [...] was pleas'd to send his Sonne into the world to die for sinners; and to make this mercy the foundation of others necessary in order to their salva­tion: To save sinners was the end, the main designe of Christs coming into the world. Calvine chastiseth Serve­tus affirming that Christ should have come into the world, although man had not sinned. To save sinners was the work for which he came down from heaven. Lord speak the word onely, (said the Centurion Matth. 8.8.) and my servant shall be healed. Jesus at a distance by his word cured the bodily infirmity of the Centurions servant. God by his word created the world. God said, Let there be light; and there was light, &c. Many conceive that God in regard of his holinesse could not remit mans sinnes with­out satisfaction. All agree, that the way of which he was pleased to make choice for our recovery; was in many respects most convenient. That our spirituall infirmities [Page 91] might be cured, that man might be re-created, 'twas requi­site that God should come down from heaven, and that he should not merely speak the word, (be ye saved) but that he should do and suffer many things for us. Our re­demption put God to greater expence then did our crea­tion. A signe that we had sunk our selves below nothing! Ʋbi virtus (saith Plinie) ibi etiam fortuna. Here are good tidings for those, who were altogether void of virtue: here's salvation for sinners.

That Christ Jesus came into the world to save sinners, is a doctrine worthy of all acceptation. 1. This doctrine is acceptable in regard of its authour. Should an earthly Prince speak, we should hear him with greedy attention. 2. Acceptable in regard of those by whom it was deliver­ed. It was preached by Angels to Joseph the husband of Mary, and the shepherds; by the Apostles, by Christ him­self. 3. Acceptable in that contain'd in plain terms. Many parts of Philosophy are obscure, and the answers of ora­cles were oft ambiguous: vitreum vas lambimus, sed pul­tem non attingimus. This doctrine is so clear, that he that runneth may read and understand. Those who are of weak capacities, are not debar'd from it. They may tast how good and gracious the Lord is. But some truths not fun­damentall have their share in these conditions. 4. This doctrine in regard of its matter, is worthy of all accepta­tion. This is the very life and soul of the Gospel, the fun­damentall of fundamentalls. That substantiall truth which almost all the types in the Law prefigured; that cardinall truth upon which dependeth the rest of the Gospel. This doctrine containeth good tydings of great joy which shall be to all people. Luke 2.10. [...] in my text, is I conceive, the same that [...]. Here are tydings worthy to be received with full, with compleat acceptation. One soul is more precious then the fabrick of the world; certainly each mans soul ought to be more dear to him, as the principall part of himself. What will it profit a man, if he shall gain the [Page 92] whole world, and lose his own soul? or what shall a man give in exchange for his soul? Mark 8.36, 37.

Secondly, as the soul is more precious then all world­ly honours, treasures and delight, so salvation is much bet­ter then the soul. That which is the happinesse, the end of man, must needs be better then man. Grace is better then nature. An habite is extremum potentiae. But our happi­nesse is better then grace. It's better not to be, then to be eternally miserable; and the fruition of God is much above our beings, and means conducing to it. There's a wide hiatus, a vast gulf between the largest of world­ly blessings and the narrowest of spirituall conferred upon Gods children. Those have an interest in one who knoweth all their wants, who is ready and able to help upon all occasions. The eyes of the Lord are upon the righteous; and his ears are open unto their cry, Psalme 34.15. Should not God see, as well as heare, his children should want many things. We appre­hend not all our own wants, and so cannot pray to God for the releif of all. God knoweth what we stand in need of, before we pray unto him, and of his own accord, (without any monitour) is wont to aid us. Gods 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 [Page 93] 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 integre [...]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 m [...]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, 'tis 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. Its 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 [Page 94] 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 [...]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. Ʋnde 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 [Page 95] 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 by the rainbow) falling into a cloud of passion, is our security against a deluge of damnation. Christ, as he came, so he overcame. He lost not his labour: God cannot be frustrated in his underta­kings. As we may safely believe God in regard of his faith­fulnesse [Page 96] (or truth), so we may safely hope in him in re­gard of his power and authority to perform what at any time he promiseth. He paid a price sufficient for sinnes at all times committed, although his merits become efficacious onely to those who believe. Sufferings are wont to be e­steemed according to the value of persons who undergo them; as what a Magistrate suffereth, much more then what a private person. But neither did our Saviour redeem us at a low rate; He was pleas'd to demonstrate his love to­wards us, by sustaining the wrath of God, and shedding his most precious bloud for us. Sappho tells us, that love came down from heaven cloth'd with purple. Sure I am, that he was of that colour before he returnd thither. [...]. Christ is the rose of Sharon, Cant. [...].1. He is ruddy. Cant, 5.10. Who is this that cometh from E­dom with [...] garments from Bozrah? this that is glori­ous in his apparell, travelling in the greatnesse of his strength? I that speak in righteousnesse, mighty to save, Esay 63.1.

Our Saviours sufferings were much sharpened and im­bittered by circumstances. 1. He was betrayed of one of his disciples. 2. Valued at the rate of a servant. If the ox gore a servant, or a maid, he shall give unto the master thirty shekels of silver, & the ox shall be stoned, Exod. 21.32 3. He died an accursed death. And being found in fashion in a man, he humbled himself, and became obedient unto death, even the death of the crosse, Phil. 2.8. He that is hunged is accursed of God, Deut. 21.23. Gal. 3.13. 4. He was condemned and executed by man whom he came to save. We may here take notice of the omnipotency of di­vine wisdome, which is wont to abuse mens malicious inten­tions. Mens wicked plots and contrivances improv'd by Gods wise superintendency become ecstaticall, produce ef­fects and issues above their own sphere, besides their own nature. God is able and wont to work good out of evil. Hermes tells us, in the fourth of his 100. Aphorismes. that [Page 97] Jupiter configuratus malevolis mutat eorum malitiam in bonum.

Sacraments used by Gods people before & under the Law, looked forward, as these now used by Christians backward to Christ. The Passeover and the Eucharist are pregnant resemblances both of what Christ suffered for us, and like­wise of what benefit we receive from him. See Beza upon Acts 15.20. 1. Cor. 10.18. & 21. Beza is right, as conceiving that the cup of devils, and the table of de­vils (1. Cor, 10.21.) were an appendix of idololatricall sa­crifice, a feast in which idolaters partaked of the altar; and that the cup of the Lord, and the table of the Lord, in re­gard of analogy was fitly opposed to the cup of devils and the table of devils: yet forasmuch as transubstantiation is impossible, there must needs be much dissimilitude between the sacrificiall feasts of heathens, and the Lords Supper, as compared to sacrifices whereof they were appendices. The bread and wine which Christians receive in the Eucha­rist, are not materially, but onely representatively the same thing which was sacrificed for us. The Lords Supper when first instituted by Christ, resembled what he intended to do for us, and since his passion is a commemorative signe of his sufferings: Christ had not yet offered up himself, when he instituted the Eucharist, & administred it to his disciples. He instructs the then present, and ensuing ages, that no tran­substantiation is to be imagined, by injoyning that this ser­vice should be perform'd in remembrance of him, Luke 22.29. 1. Cor. 11.24, 25. Circumcision and baptisme set before us what Christ underwent for us, rather as in its effects, then as in it self. That any are circumcised in the inward man. wash'd from the pollution and guilt of sinne, is wholly to be attributed to Christs merits. In circumcision bloud was shed; both bloud and water streamed out of our Saviours side. He is the fountain of all true Sacraments. Moses by Zipporah is call'd sponsus sanguinum, (Exod. 4.25.) be­cause his life was saved by the circumcision of his sonne. An husband of bloud art thou to me, is translated in On­kelus, [Page 98] For the bloud of this circumcision my husband is gi­ven me. He paraphraseth thus upon the latter part of the verse following, But for the bloud of this circumcision my husband must needs have been killed. The Arabick Inter­preter of the Pentateuch, made publick by Erpenius, upon that comma in the fourth of Exodus, may be construed by this Latine; Et arripuit Tseforah petram, & abscidit prae­putium filii sui, & ostendit inter manus suas, & dixit, Quia sponsus occisus tu mihi. The sense here is the same clearly, that before in the Chaldee. Zipporah circumcised her sonne, because her husband was but as a dead man, o­therwise had been slain.

Thirdly, Christ hath plentifully demonstrated that he came to save sinners, by means which he useth that he may make them partakers of his merits. He useth, saith Cle­mens Alexandrinus in his Paedagog. lib. 1. c. 9. [...], that he may convert them.

1. He puts them in mind of their faults. This people draweth nigh unto me with their mouths, and honoureth me with their lips; but their heart is farre from me, Esay 29.13. Matth. 15.8. This engine by Clemens Alexandri­nus is called [...].

2. He reprehendeth peremptory sinners, signifieth his displeasure against them and endeavoureth to shame them out of their lewd and vile courses. These reprehensions the Greeks call [...] is defined [...]. They were as fed horses in the morn­ing: every one neighed after his neighbours wife, Jer. 5.6. We have another example Hos. 4.15, 16, 17.

3. God expostulates with froward sinners. Expostulati­on in Greek is called [...], It's [...]. Ex­postulatio est quae artificiali auxilio clam peragitur vitu­peratio, quae ipsa quoque saluti providet, sub integument [...]. What could have been done more unto my vineyard, that I have not done in it? Esa. 3.4. For why will ye die, O house of Israel? Ezech. 18.3.

[Page 99]4. In the next place (I shall onely suggest hints to your meditations) consider how often God repeats threatnings and promises, inculcates rewards and punishments.

5. God chides sinners as refractory, and perverse to their own destruction. This kind of reprehension is call'd by the Greeks [...], and [...]. Wo to the rebellious children (saith the Lord) that take counsel but not of me, that cover with a covering, but not of my spirit, that they may adde sinne to sinn, Esay 30.1.

6. He refuteth sinners. [...] (redargution of sinners) [...]. They have forsaken the Lord, they have provoked the Holy one of Is­rael to anger, Esay 1.4.

7. I may adde his upbraiding of sinners. Then he be­gan to upbraid the cities wherein most of his mighty works were done, because they repented not: Wo unto thee Cho­razin, wo unto thee Bethsaida; for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, that it shall be more tolerable for Tyre and Sidon, then for you. And thou Capernaum which art exalted to heaven, shalt be brought down to hell: For if the mighty works which have been done in thee, had been done in Sodome, it would have remained unto this day, Matth. 11.20, 21, 22, 23.

8. Christ lamenteth the death of sinners. Christ lamen­ted for the folly of Jerusalem, which would not take notice of the day of her visitation.

9. Christ in the Sacraments which he injoyned us, con­descendeth to our earthly apprehensions, rendreth his good­nesse visible, setteth salvation before our eyes.

10. God writeth his laws in the hearts of his elect, en­ableth them to perform what he requireth from them, to believe, to repent, to observe in some measure each pre­cept of the Morall Law. The new covenant is founded up­on better promises, then was the old, Heb. 8.6. God as the [Page 100] Legislatour of the Moral Law, with the Egyptian task-masters, required the full tale of brick, but allowed no stub­ble. He no where promiseth that he would dispense to any in this life (our Saviour excepted) grace enabling to fulfill the Moral Law. Those graces which enable us to observe conditions required in those who shall be saved, are to be referred to Christs merits. He is the Mediatour of this bet­ter covenant. Hence it appeareth that he came to save sinners.

Fourthly, the consciences of Gods children attest abun­dantly the truth of this doctrine. God hath sealed them, and given them the earnest of the spirit in their hearts, 2. Cor. 1.22. and 5.5. Ephes. 1.13. These Scriptures (I con­ceive) do not onely concern the preachers of the Gospel, but exhibite to us the condition likewise of other believers. 1. God immediately inclineth his children to rely upon his goodnesse and free mercy. 2. He teacheth them to be ob­servant of him, as well as to expect good from him; to ob­serve him in duties of both tables. They have experience of reformation in themselves, which they know to be a­bove the strength of nature. They know it to be as impossi­ble for them so to reform themselves, as for a camel to enter through the eye of a needle. They perhaps also some­times conceiv'd (their affections rendring their judgements partiall) that victory over some lust or other, was above the power of ordinary grace, or at least thought that they should one day perish under this or that corruption. How great a change is wrought in their souls, we may judge from that of the Prophet Esay, chap. 11.6. The wolf also shall dwell with the lambe, and the leopard shall ly down with the kid: and the calf and the yong lion, and the fatling to­gether, and a little child shall lead them. We know how hard a task it is to change what's naturall. Can the leopard change his spots, or the blackamore his skin. It's more dif­ficult to change nature it self. Water may for some time loose coldnesse, a quality naturall to it, so as it may retain [Page 101] its nature. Gods children are born again by regeneration, and made partakers of a new nature. Grace wrought in the heart is a pledge of salvation, the first fruits of heaven. This gracious reformation whereof Christians have expe­rience, was purchased hy Christs merits. First, it resem­bles Christs death and resurrection. We may oft by cer­tain lineaments in children discern their parents. Second­ly, the Gospel is the great power of God to conversion. The conversion of souls is above created strength, and God is not wont to cooperate with false means. The Gospel directeth us to Christ, as the fountain of grace and salvati­on. What Manilius fabulously reporteth of Orpheus, is true of Christ.

Christ, (that I may omit Sozomen reporting that a tree in Egypt bowed it self in honour to our Saviour there pre­sent; which story, or rather fiction, Scultetus also mentio­neth, exercit. evangel. l. 1. c. 59.) moveth stocks and stones, our stupid and stony hearts. Here's also finis mor­tis, the death of death. The remnant of the distich quoted out of Manilius (& Diti lacrymas) is capable of such an interpretation as may illustrate another argument pro­pounded, viz. that the prevalency of the Gospel over Sa­tans kingdome, demonstrates that Christ came into the world to save sinners. That the Gospel hath prevailed over perversnesse in mens wills and affections, and corruption in their lives, is evident to the consciences of believers, and oft acknowledged by profane persons. Many who will not themselves have Christ to rule over them (sonnes of Beli­al) perceive and confesse in others the powers of godlinesse. Adde the demolition of the Jews Ecclesiasticall policy, the downfall of heathenish oracles, See Plutarch de oracultrum defectu, in his history about the death of the great Pa [...]. the shriekings of damned spirits, the triumphs of the Gospel over heathenisme, over errours and heresies in the Primitive Church, and in later times over Popish superstition.

[Page 102] Ʋse 1. Christ Jesus came into the world to save sinners. Hence take notice of that great evil which is in sinne. As it thrust our first parents out of Paradise, so likewise occasio­nally brought the Sonne of God down from heaven.

2. Learn we also hence how to esteem the Ministers of the Gospel; they preach true and acceptable doctrine. How beautifull are the feet of them that preach the Gospel of peace, and bring glad tidings of good things? Rom. 10.5. Let a man so account of us as the Ministers of Christ, and stewards of the mysteries of God, 1. Cor. 4.1. Where­as many sit in darknesse and in the shadow of death, God is known in Judah. Should God send a famine of the word (which judgement he threatens the Israelites, Amos 8.11.) those Gospel-priviledges would be more precious in our sights, which we now in plentifull measure enjoy, but under-value. Then might we say, ( Gen. 42.1, 2. almost in Jacobs language) Why look we one upon another? Behold, we have heard that there is spirituall food in such or such a countrey, let us remove thither that our souls may live, and not die.

3. Did Christ Jesus come into the world to save sinners? Let none dare to profane these names in cursing or swear­ing. Corruptio optimi est pessima. Some learned men have conceived (as Plutarch tells us in his Agis and Cleomenes) that as of oxen being dead and rotten there breed bees, of horses wasps, of asses beetles; so mens bodies when the mar­row melteth and gathereth together, do 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; [Page 103] 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 [Page 104] 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 'tis 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.

[Page 105]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 [Page 106] 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 intellexerint: sacri ve­rò scriptores noxios illos & impuros spiritus sic vocant. That opus post humum of a late judicious authour inscrib'd, The Apostasie of the later times, well preferreth the signi­fication of that word daemons, which learned Beza seemeth to reject, and fully demonstrates that Gods spirit hath fore­warned us in the Scripture now quoted, to beware of Me­diatours and Mediatresses forged by the Papists.

7. What Christ hath done for us calleth for spirituall rejoycing. And it shall be said in that day, Lo, this is our God, we have waited for him, and he will save us: this is the Lord we have waited for him, we will be glad, and rejoyce in his salvation, Esay 25.9. The same motives which I commended to you in the fifth use, will likewise suggest spirits and alacrity in the performance of this duty. The Hollander, when he had obtained from Queen Elizabeth a promise of assistance against the Spa­niard, took for a Motto, Luctor & emergo. We may, sith Christ hath so farre appeared for us, take for our word the name of the altar built by Moses, Exod. 17.15. [...] The Lord is my banner. What greater occasion of re­joycing then invincible salvation? God is the tower of the salvations of his anointed. What Christ hath purchased for us is sufficiently fortified and secured. Those cannot be ex­animated and disheartened by any evil tydings, and crosse events upon earth, whose joy is heavenly.

8. S. Pauls doctrine chastiseth those who murmer and repine at the salvation of others. Vide Socrat. Hist. Eccles. lib. 7. c. 25. The Novatians appre­hended that some sinners were during their lives, to be de­barred from outward communion with the church, whom yet they conceived capable of divine mercy. They either [Page 107] attended not to what our Saviour saith Matth. 12.32. viz. That the sinne against the holy Ghost shall neither be par­doned in this world, nor that to come; or else misconstru­ing S. John. (epist. 1. c. 5.16.) distinguished between that sinne which is unto death, and the sinne against the holy Ghost. Sure I am that those are not utterly rendred uncapable of sharing with us in outward priviledges of the Church, who may for any thing we know, become partakers with us in glory. Howsoever fellow-labourers may murmure against such as enter into the vineyard in the last houre of the day, God is ready at all times to ac­cept all who cleave unto him by serious and unfeigned re­pentance.

9. Let us endeavour the conversion of others, pull them out of the fire. Jude 23. God (as ye see) both by exam­ple and precept requireth this office from us. (And that I may suggest another incitement) what more rationall, then that we should be subservient to Gods ends. Christ came into the world to save sinners, then let us likewise endeavour their salvation.

10. Let us walk charitably and compassionately to­wards all such as are capable of salvation, but more large­ly towards the houshold of faith, Gal. 6.10. If thy bro­ther shall trespasse against thee, go and tell him his fault between thee and him alone, Matth. 18.15. Who so shall offend one of these little ones, which believe in me, it were better for him that a milstone were hanged about his neck, and that he were drowned in the depth of the sea, Matt. 18.6. Besides that men oft times aggravate small faults, with Momus exclaim against the creaking of Venus her pantofle; and sometimes impute crimes to those in whose lives, in whose goings there is best harmony; to reprehend openly intimateth a greater disaffection towards the per­son offending, then towards the offence. Neither is it suffi­cient, not to be ill affected towards Gods children: We must sympathize with our brethren in afflictions. Christ [Page 108] did not onely sympathize with, or suffer for his friends, but condescended to an accursed death for his enemies.

11. Let us do good against evil. Christ came to save enemies. After his example blesse them that curse you, perform good offices to those who despitefully use you. Rom. 5.6, 8. 1. Cor. 8.11. 2. Cor. 5.14, 15. Men are wont to esteem those fools, and to brand them with this ignomi­nious name, who do good to their enemies, who when they are reviled reply not again. This part of honesty is accounted folly. Solomons rule is out of date, viz. When a man is silent, he's to be reputed able to speak. As drun­kennesse is veiled with the name of good fellowship, cove­tousnesse reckoned good husbandry, so pride is ordinarily applauded under the name of animosity and a good spirit. I commend to your meditations, that Christ, when he was condemned, as he was led to be executed opened not his mouth by reviling his persecutours, but by praying that their sinne might not be laid to their charge.

The last part of my text yet remaineth, viz. the Epi­logue, whereof I am cheif. S. Paul here applyeth his do­ctrine to himself, and omitting other mens faults confesseth himself the greatest of sinners. I shall here onely exhort every one to take a survey of himself, and to be a follower of S. Paul in his faith, charity, and humility.