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mies), Christ died for us," (Rom. v. 8.) and so became our Jesus. Shall thus the Father shew his love in his Son? Shall thus the Son shew his love in himself? And shall we no way study a requital? or is there any proper return of love but love? The voice of the Church, in the language of Solomon, is," my love:" (Cant. ii. 7. iii. 5. viii. 4.) nor was that only the expression of a spouse, but of Ignatius,* a man, after the apostles, most remarkable. And whosoever considereth the infinite benefits to the sons of men flowing from the actions and sufferings of their Saviour, cannot choose but conclude with St. Paul, "If any man love not the Lord Jesus Christ, let him be anathema, maran-atha." (1 Cor. xvi. 22.)

Lastly, The confession of faith in Jesus is necessary to breed in us a correspondent esteem of him, and an absolute obedience to him, that we may be raised to the true temper of St. Paul, who "counted all things but loss for the excellency of the knowledge of Christ Jesus our Lord, for whom he suffered the loss of all things, and counted them but dung, that he might win Christ." (Phil. iii. 8.) Nor can we pretend to any true love of Jesus, except we be sensible of the readiness of our obedience to him: as knowing what language he used to his disciples, "If ye love me, keep my commandments;" (John xiv. 15.) and what the apostle of his bosom spake, "This is the love of God, that we keep his commandments." (1 John v. 3.) His own disciples once marvelled, and said, "What manner of man is this, that even the winds and the sea obey him?" (Matt. viii. 27.) How much more should we wonder at all disobedient Christians, saying, What manner of men are these, who refuse obedience unto him whom the senseless creatures, the winds and the sea, obeyed? Was the name of Jesus at first sufficient to cast out devils? (Mark ix. 38. Luke ix. 49.) and shall man be more refractory than they? Shall the exorcist say to the evil spirit, I adjure thee by the name of Jesus, (Acts xix. 13.) and the devil give place? Shall an apostle speak unto us in the same name, and we refuse? Shall they obey that name which signifieth nothing unto them; for "he took not on him the nature of angels,' (Heb. ii. 16.) and so is not their Saviour? And can we deny obedience unto him, who "took on him the seed of Abraham," (Ibid.) " and became obedient to death, even the death of the cross," (Phil. ii. 8.) for us, that he might be raised to full power and absolute dominion over us, and by that power be enabled at last to save us, and in the mean time to rule and govern us, and exact the highest veneration from us? For "God hath highly exalted him, and given him a name which is above every name, that at the name of Jesus every knee shall bow, of things in heaven, and things in earth, and things under the earth." (Phil. ii. 9, 10.)

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Having thus declared the original of the name Jesus, the * 'O ¿μòs kpws koraúpwraι. Epist. ad Roman. c. 7.

means and ways by which he who bare it expressed fully the utmost signification of it; we may now clearly deliver, and every particular Christian easily understand, what it is he says, when he makes his confession in these words, I believe in Jesus: which may be not unfitly in this manner described. I believe not only that there is a God, who made the World; but I acknowledge and profess that I am fully persuaded of this, as of a certain and infallible truth, that there was and is a man, whose name by the ministry of an angel was called Jesus, of whom, particularly Joshua, the first of that name, and all the rest of the judges and saviours of Israel, were but types. I believe that Jesus, in the highest and utmost importance of that name, to be the Saviour of the world; inasmuch as he hath revealed to the sons of men the only way for the salvation of their souls, and wrought the same way out for them by the virtue of his blood, obtaining remission for sinners, making reconciliation for enemies, paying the price of redemption for captives; and shall at last himself actually confer the same salvation, which he hath promulged and procured, upon all those who unfeignedly and steadfastly believe in him. I acknowledge there is no other way to heaven beside that which he hath shewn us, there is no other means which can procure it for us but his blood, there is no other person which shall confer it on us but himself. And with this full acknowledgment, I BELIEVE IN JESUS.

AND IN JESUS Christ.

HAVING thus explained the proper name of our Saviour, Jesus, we come unto that title of his office usually joined with his name, which is therefore the more diligently to be examined, because the Jews* who always acknowledge him to be Jesus, ever denied him to be Christ, and "agreed" together, "that if any man did confess that he was Christ, he should be put out of the synagogue." (John ix. 22.)

For the full explication of this title, it will be necessary, First, To deliver the signification of the word; Secondly, To shew upon what grounds the Jews always expected a Christ or Messias; Thirdly, To prove that the Messias promised to the Jews is already come; Fourthly, To demonstrate that our Jesus is that Messias; and Fifthly, To declare in what that unction, by which Jesus is Christ, doth consist, and what are the proper effects thereof. Which five particulars being clearly discussed, I cannot see what should be wanting for a perfect understanding that Jesus is Christ.

For the first, We find in the Scriptures two several names, Messias and Christ, but both of the same signification; as appeareth by the speech of the woman of Samaria, "I know

* Ἰουδαῖοι γὰρ καταδέχονται τὸ εἶναι τοῦτον οὐκέτι. S. Cyril. Hieros. Catech. αὐτὸν Ἰησοῦν· τὸ δὲ καὶ Χριστὸν εἶναι, 10.

that Messias cometh, which is called Christ;" (John iv. 25.) and more plainly by what Andrew spake unto his brother Simon, "We have found the Messias, which is, being interpreted, the Christ." (John i. 41.) Messias in the Hebrew tongue, Christ in the Greek.* Messias,† the language of An

* Σύγγονε, Μεσσίαν σοφὸν εὕρομεν, ὃς
Θεὸς ἀνὴρ
Χριστὸς Ιουδαίοισιν ἀκούεται Ελλάδι
φωνῇ.

Nonnus, c. i. v. 157. +From Dunxit; in the Hebrew and D unctus; in the Syriac NT: in the Greek, by changing into oo, by omitting a guttural not fit for their pronunciation, and by adding ç, as their ordinary termination, is turned into Meorías. That this was the Greek Xploròs, and the Latin Christus, is evident; and yet the Latins living at a distance, strangers to the customs of the Jews, and the doctrine of the Christians, mistook this name, and called him Chrestus, from the Greek Χρηστός. So Suetonius in the life of Claudius, c. 25. Judæos impulsore Chresto assidue tumultuantes Roma expulit.' Which was not only his mistake, but generally the Romans at first, as they named him Chrestus, so they called us Chrestiani. 'Sed et cum perperam Chrestianus pronunciatur a vobis (nam nec nominis certa est notitia penes vos) de suavitate vel benignitate compositum est.' Tertull. adv. Gentes, c. 3. • Sed exponenda hujus nominis ratio est propter ignorantium errorem, qui eum immutata litera Chrestum solent dicere.' Lactan. de vera Sap. 1. iv. c. 7. Upon which mistake Justin Martyr justifies the Christians of bis time: Ἐπεὶ ὅσον γε ἐκ τοῦ κατηγορημένου ἡμῶν ὀνόματος, χρηστότατοι ὑπάρχομεν. p. 54. And again: Χριστιανοὶ (or rather χρηστιανοὶ γὰρ εἶναι κατηγορούμεθα· τὸ δὲ χρηστὸν μισεῖσθαι οὐ δίκαιον. Apol. 2. p. 55. It was then the ignorance of the Jewish affairs which caused the Romans to name our Saviour Chrestus, and the true title is certainly Christus. Χριστὸς μὲν, κατὰ τὸ κεχρίJa, saith Justin. Apol. i. p. 44. To τοῦ Χριστοῦ ὄνομα πρῶτον Μωσέα τοῖς χριομένοις ἐπιθεῖναι, says Euseb. Dem. Evang. I. iv. c. 15. Quoniam Græci veteres χρίεσθαι dicebant ungi, quod nunc ἀλείφεσθαι, ob hanc rationem nos eum Christum nuncupamus, id est, unctum, qui Hebraice Messias dicitur.

Lactan. de ver. Sap. l. iv. c. 7. So the
Latins generally Christus a Chrismate:
and without question Χριστὸς is from
κέχρισται. Yet I conceive the first
signification of this word among the
Greeks hath not been hitherto suffici-
ently discovered. The first of the
ancients in whom I meet with the
word Xploròç is Eschylus the trage-
dian, and in him I find it had another
sense than now we take it in; for in
his language that is not xplory which
is anointed, but that with which it is
anointed; so that it signifieth not the
subject of unction, but the ointment
as diffused in the subject. The place
is this in his Prometheus Vinctus, ver.
478.

Οὐκ ἦν ἀλέξημ ̓ οὐδὲν, οὐδὲ βρώσιμον,
Οὐ χριστὸν, οὐδὲ πιστὸν, ἀλλὰ φαρμάκων
Xpɛią KATEσKÉλλOVTO—
Prometheus shews himself to be the
inventor of the art of physic, that be-
fore him therefore there was no medi-
cine, neither to be taken internally by
eating or by drinking, nor externally
by way of inunction, as the Scholiast
very well expounds it: Ovк v ovdiv
βοήθημα θεραπείας οὐδὲ διὰ βρώσεως
рoσpερóμεvov (which is oude Bowou
in Æschylus) οὔτε δὲ δι' ἐπιχρίσεως ἔξω-
θεν, (which is οὐ χριστὸν) οὐδὲ διὰ πό-
σεως (τοῦτο δὲ δηλοῖ τὸ πιστόν). Το
Eustathius: Toeic pappáкwv idéaι τap'
Ὁμήρῳ, ἐπίπαστα, ὡς νῦν ἐπὶ Μενελάου,
ᾧπερ ήπια φάρμακα εἰδὼς πάσσεν ὁ Μα-
χάων· καὶ χριστὰ οἷον ἰοὺς χρίεσθαι· καὶ
πιστὰ κατὰ τὸν Αἰσχύλον, τουτέστι, ποτὰ
ἢ πότιμα. Ad Il. Δ. As therefore
from πίω πίσω, πιστὸν, so from χρίω
χρίσω, χριστόν. And as πιστὸν is not
that which receiveth drink, but that
drink which is received, not quod potat,
but quod potabile est; SO XOLTÒV is
not that which receiveth oil, but that
which is received by inunction. So
the Scholiast upon Aristophanes, Plut.
ν. 717. Τῶν φαρμάκων τὰ μέν ἐστι και
ταπλαστὰ, τὰ δὲ χριστὰ, τὰ δὲ ποτά.
And the Scholiast of Theocritus: 'IG-
τέον, ὅτι τῶν φαρμάκων τὰ μέν εἰσι χρι-
στὰ, ἤγουν, ἅπερ χριόμεθα εἰς θεραπείαν
τὰ δὲ ποτὰ, ἤγουν, ἅπερ πίνομεν· τὰ δὲ
ἐπίπαστα, ἤγουν, ἅπερ ἐπιπάττομεν,

drew and the woman of Samaria, who spake in Syriac ; Christ, the interpretation of St. John, who wrote this Gospel in the Greek, as the most general language in those days; and the signification of them both is, the anointed. St. Paul and the rest of the apostles, writing in that language, used the Greek name, which the Latins did retain, calling him constantly Christus; and we in English have retained the same, as universally naming him Christ.

Nor is this yet the full interpretation of the word, which is

Idyl. xi. 1. So that χριστὸν in his judgment is the same with yxporov in Theocritus. I. s. 1.

Οὐδὲν ποττὸν ἔρωτα πεφύκει φάρμακον ἄλλο,

Νικία, οὔτ ̓ ἔγχριστον, ἐμὶν δοκεῖ, οὔτ ̓ ἐπίπαστον,

Η ταὶ Πιερίδες

In the same sense with Eschylus did Euripides use χριστὸν φάρμακον in Hippolyto, v. 516.

Πότερα δὲ χριστὸν ἢ ποτὸν τὸ φάρμακον; and not only those ancient poets, but even the later orators; as Dion Chrysostomus: Πολὺ γὰρ χεῖρον καὶ διεφθαρ

μένου σώματος καὶ νοσοῦντος ψυχὴ διεφθαρμένη, μὰ Δί', οὐχ ὑπὸ φαρμάκων χριστῶν ἢ ποτῶν. Orat. 78. And the LXX. have used it in this sense; as when the Hebrew speaks of " ΠΡΟΠcleum unctionis, they translate it τοῦ ἐπικεχυμένου ἐπὶ τὴν κεφαλὴν τοῦ ἐλαίου τοῦ χριστοῦ, Lev. xxi. 10. and again ver. 12. πως το ὅτι τὸ ἅγιον ἔλαιον τὸ χριστὸν ἐπ ̓ αὐτῷ·

Oleum unctionis then is ἔλαιον χριστὸν, which in Exodus xxix. 7. xxxv. 13. xl. 9. the same translators, correspondent to the Hebrew phrase, call ἔλαιον χρίσματος, and more frequently ἔλαιον χρίσεως. The place of Sophocles is something doubtful, Trachin. 662.

"Οθεν μόλοι πανάμερος Τᾶς πειθοῦς παγχρίστῳ Συγκραθεὶς, ἐπὶ προφάσει θηρός for though the Scholiast takes it in the ordinary sense, παγχρίστῳ] λείπει τῷ πέπλῳ, ἤγουν τῷ χρισθέντι πέπλῳ, συγκεκραμένος καὶ ἁρμοσθεὶς τῇ πειθοῖ τοῦ θηρός· yet both τᾶς πειθούς before it, and συγκραθεὶς after, seem to incline to the former sense, and in the next page ἀρτίχριστον is clearly attributed

to the ointment, v. 687.

Τὸ φάρμακον τοῦτ ̓ ἄπυρον, ἀκτῖνός τ' ἀεὶ Θέρμης ἄθικτον, ἐν μυχοῖς σώζειν ἐμὲ, Ἕως ἂν ἀρτίχριστον ἁρμόσαιμί που, from whenee Deianira says presently,

v. 691. ἔχρισα μαλλῷ. But though it appears from hence that the first use of the word χριστὸς among the Greeks was to signify the act or matter used in inunction, not the subject or person anointed: yet in the vulgar acceptation of the LXX. it was most constantly received for the person anointed, of the same validity with χρισθεὶς or κεχρισμένος, (Suidas χριστὸς, ὁ κεχρισμένος ἐν ἐλαίῳ) as also with ἠλειμμένος. For though Lactantius in the place fore-cited seems to think that brew word an improper version of the HeGræcis scripturis, quæ male de HeUnde in quibusdam id est, unguento curatus, scriptum inbraicis interpretatæ sunt, ήλειμμένος, LXX. haveso translated it, Numb.iii. venitur, ἀπὸ τοῦ ἀλείφεσθαι: yet the 3. οἱ ἱερεῖς οἱ ἠλειμμένοι. And although Athenæus hath observed, 1. xv. c. 39. τῶν μύρων τὰ μέν ἐστι χρίσματα, τὰ δ ̓ words there is no diference, as he ἀλείμματα' yet in the vulgar use of the himself speaks a little after: Τὸ δὲ χρίσασθαι τῷ τοιούτῳ ἀλείμματι μυρίσασθαι εἴρηκεν. And Plutarch. Sympos. l. iii. c. 4. Πύθου παρὰ τῶν ἔτι συναναπαυομένων γυναιξὶν ἢ μύρον ἀληλιμμέναις ἢ ἔλαιον· ἀναπίμπλανται γὰρ αὐτοῦ τοῦ χρίσματος ἐν τῷ συγκαθεύδειν. So Hesych. Αλείψαι, ἐλαίῳ χρίσαι· Κεχρισμένα, ἠλειμμένα. Αλοι φὴ, χρίσις. Schol. Hom. Χρισσάμεναι, ἀλειψάμεναι. Od. z. And Suidas, Ἠληλίμμην, ἐχριόμην. Hence Eustathius: Ιστέον καὶ ὅτι ἰσοδυναμούντων κατὰ νοῦν τοῦ τε χρίω, καὶ τοῦ ἀλείφω τὸ μὲν χρίω παρὰ τὸν χροῦν ἐῤῥήθη ὃς χρίεται, τὸ δὲ ἀλείφω παρὰ τὸ ἀλέω. Od. Z. So Eusebius: Τρίτη τάξει χριστὸν αὐτὸν γεγονέναι ἐλαίῳ, οὐ τῷ ἐξ ὕλης σωμάτων, ἀλλὰ τῷ ἐνθέῳ τῆς ἀγαλλιάσεως ἠλειμμένον παρίστησι. Hist. Eccl. l. i. c. 3. Χριστὸς then in the vulgar use of the LXX. is a person anointed, and in that sense is our Saviour called Christ.

to be understood not simply according to the action only, but as it involveth the design in the custom of anointing. For in the Law whatsoever was anointed was thereby set apart, as ordained to some special use or office and therefore under the notion of unction we must understand that promotion and ordination. "Jacob poured out oil on the top of a pillar," (Gen. xxviii. 18.) and that anointing was the consecration of it. Moses anointed the tabernacle and all the vessels, and this anointing was their dedication. Hence "the priest that is anointed" (Lev. iv. 3.) signifieth, in the phrase of Moses, the high-priest, because he was invested in that office at and by his unction. When therefore Jesus is called the Messias or Christ, and that long after the anointing oil had ceased, it signified no less than a person set apart by God, anointed with most sacred oil, advanced to the highest office, of which all those employments under the Law, in the obtaining of which oil was used, were but types and shadows. And this may suffice for the signification of the word.

66

That there was among the Jews an expectation of such a Christ to come, is most evident. The woman of Samaria could speak with confidence, "I know that Messias cometh." (John iv. 25.) And the unbelieving Jews, who will not acknowledge that he is already come, expect him still. Thus we find "all men musing in their hearts of John, whether he were the Christ or not." (Luke iii. 15.) When Jesus taught in the Temple, those which doubted said, "When Christ cometh, no man knoweth whence he is;" (John vii. 27.) those which believed said, "When Christ cometh, will he do more miracles than these which this man hath done?" (John vii. 31.) Whether therefore they doubted, or whether they believed in Jesus, they all expected a Christ to come; and the greater their opinion was of him, the more they believed he was that Messias. Many of the people said, Of a truth this is the prophet: others said, This is the Christ." (John vii. 40, 41.) As soon as John began to baptize, "the Jews sent priests and Levites from Jerusalem, to ask him, Who art thou?" (John i. 19.) that is, whether he were the Christ or no, as appeareth out of his answer, "And he confessed and denied not, but confessed, I am not the Christ." (John i. 20.) For as they asked him after, "What then, Art thou Elias? and he said, I am not: Art thou that prophet? and he answered, No:" (John i. 21.) so without question their first demand was, Art thou the Christ?' and he answered, I am not:' from whence it clearly appeareth that there was a general expectation among the Jews of a Messias to come; nor only so, but it was always counted among them an article of their faith,† which Τίς σὺ πέλεις; μὴ Χριστὸς ἔφυς;

* So Nonnus hath expressed, what in the evangelist is to be understood: Μυστιπόλοι δ' ἐρέεινον ὁμήλυδες ὀξέϊ μύθῳ,

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c. i. v. 65.

† Auctor Sepher Ikkarim, 1. iv. c. ult. Maimon. Tract. de Regibus.c. 11.

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