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hither, and slay them before me." (Luke xix. 27.) Thus sin, Satan, and death, being the enemies to his kingdom, shall all be destroyed in their order. "For he must reign till he hath put all his enemies under his feet: and the last enemy that shall be destroyed is death." (1 Cor. xv. 25, 26.) Thus is our "Jesus" become "the Prince of the kings of the earth;" (Rev. i. 5.) thus is the "Lamb" acknowledged to be "Lord of lords, and King of kings." (Rev. xvii. 14.)

Wherefore seeing we have already shewed that the prophetical, sacerdotal, and regal offices were to belong unto the promised Messias, as the proper end and immediate effect of his unction; seeing we have likewise declared how Jesus was anointed to these offices, and hath and doth actually perform the same in all the functions belonging to them: there remaineth nothing for the full explication of this particular concerning the Christ, but only to shew the manner of this unction, which is very necessary to be explained. For how they were anointed under the Law, who were the types of the Messias, is plain and evident, because the manner was prescribed, and the materials were visible: God appointed an oil to be made, and appropriated it to that use; and the pouring that oil upon the body of any person was his anointing to that office for which he was designed. But being that oil so appropriated to this use was lost many hundred years before our Saviour's birth, being the custom of anointing in this manner had a long time ceased, being howsoever we never read that Jesus was at all anointed with oil; it remaineth still worthy our inquiry, how he was anointed, so as to answer to the former unctions; and what it was which answered to that oil, which then was lost, and was at the first but as a type of this which now we search for.

The Jews* tell us, that the anointing oil was hid in the days of Josiah, and that it shall be found and produced again when the Messias comes, that he may be anointed with it, and the kings and high-priests of his days. But though the loss of that oil bespake the destruction of that nation, yet the Christ which was to come needed no such unction for his consecration; there being as great a difference between the typical and correspondent oil, as between the representing oil, which they call the hiding of it,

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* בימות המשיח עתיר הקדוש

-may well be thought to foretell the pe ברוך הוא להחזיר לעמו. אותו ,riod of the Mosaical administration שמן המשחא שעשה משה שנגנז being, they confess, that after that עם הארון ובו, ימשחו המלכים ,they never had any priests anointed והכהנים הגדולים בימי ההם:

In the days of the Messias God will because they had no power to make restore unto his people the oil of unc- the same Abarbanel: 73 mm 85. the same oil. So plainly confesseth tion which Moses made, which was hid

משוח בבית שני לפי שכבר היה den with the Ark ; and the tings and נגנז שמן המשחה שננזו יאשיהו high-priests shall be anointed with it עם שאר הדברים הקדושים ולא .in those days. Abarbanel Comment היה להם רשות לעשותו:

ad 30. Exodi. Now the loss of that

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and represented Christ. The prophet David calleth it not by the vulgar name of oil of unction, but the " oil of gladness. (Psal. xlv. 7.) For though that place may in the first sense be understood of Solomon, whom when Zadok the priest anointed, "They blew the trumpet, and all the people said, God save king Solomon. And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them;" (1 Kings i. 39, 40.) though from thence it might be said of him, "Thy God hath anointed thee with the oil of gladness above thy fellows:" (Psal. xlv. 7.) yet being those words are spoken unto God, as well as of God, ("therefore God, thy God"*) the oil with which that God is anointed, must in the ultimate and highest sense, signify a far greater gladness than that at Solomon's coronation was, even the fountain of all joy and felicity in the Church of God.

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The ancients+ tell us that this oil is the Divinity itself, and in the language of the Scriptures it is the Holy Ghost. St. Peter teacheth us "how God anointed Jesus of Nazareth with the Holy Ghost, and with power." (Acts x. 38.) Now though there can be no question but the Spirit is the oil, yet there is some doubt, when Jesus was anointed with it. For we know the angel said unto the blessed Virgin," the Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee, shall be called the Son of God." (Luke i. 35.) From whence it appeareth that from the conception, or at the incarnation, Jesus was sanctified by the Holy Ghost, and the power of the Highest; and so consequently, as St. Peter spake, he was "anointed then with the Holy Ghost, and with power." Again, being we read that after he was

*Duas personas, ejus qui unetus est Dei, et qui unxit, intellige. Unde et Aquila Elohim verbum Hebraicum non nominativo casu, sed vocativo, interpretatur, dicens : et nos propter intelligentiam Dee posuimus, quod Latina lingua non accipit, ne quis perverse putet Deum dilecti et amantissimi et Regis bis Patrem nominari.' S. Hieron. Epist. 104. Quod sequitur, Unxit te, Deus, Deus tuus, primum nomen Dei vocativo casu intelligendum est, sequens nominativo; quod satis miror cur Aquila non, ut coeperat in primo versiculo, vocativo casu interpretatus sit, sed nominativo, bis nominans Deum, qui supradictum unxerit Deum.' Idem. Ibid. +So Greg. Naz. expounds the place: Ὃν ἔχρισεν ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους αὐτοῦ, χρίσας τὴν ἀνθρωπότητα τῇ θεότητι, ὥστε ποιῆσαι τὰ ἀμ

pórepa ev. And again: Xpioròs de dià rv 0ɛórηra (not that his Divinity was anointed, or Christ anointed in respect of his Divinity; but that he was anointed in his humanity by his Divinity) χρίσις γὰρ αὕτη τῆς ἀνθρωπότητος οὐκ ἐνεργεία, κατὰ τοὺς ἄλλους χριστοὺς ἁγιάζουσα, παρουσίᾳ δὲ ὅλου τοῦ χρίουτος ἧς ἔργον, ἄνθρωπον ἀκοῦσαι τὸ χρίον, kai πoiñσai Deòv tò xpióμevov. Orat. 2. de Filio, ad fin.

† Χριστὸς ἐχρίσθη ὡς βασιλεὺς καὶ ἱερεὺς τῷ χρίσματι τῆς σαρκώσεως. Ger manus Constant. Rer. Eccl. Contempl. Biblioth. Patr. Gr. vol. ii. p. 132. Kεχρίσθαι δὲ οὐχ ἑτέρως φαμὲν τὸν υἱὸν, ἢ ὅτι κατὰ σάρκα γενόμενον, δηλονότι καθ' nμãç, kai ivavšρwπhoavтa. Titus Bostrens. ad Luc. iv. 18. ibid. p. 783. ‘Deus est qui ungit, et Deus qui secundum carnem ungitur Dei flius. Denique quos habet unctionis suæ

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thirty years of age, the Spirit "like a dove descended and lighted upon him;" (Matt. iii. 16.) and he, descending in the power of the Spirit into Galilee, said unto them of Nazareth, "This day is this Scripture fulfilled in your ears, (meaning that of Isaiah, lxi. 1.) The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel;" (Luke iv. 18.) hence hath it been also collected, that his unction was performed at his baptism. Nor need we contend which of these two was the true time of our Saviour's unction, since neither is destructive of the other, and consequently both may well consist together. David, the most undoubted type of the Messias, was anointed at Bethlehem; for there" Samuel took the horn of oil, and anointed him in the midst of his brethren and the Spirit of the Lord came upon David from that day forward." (1 Sam. xvi. 13.) Of which unction those words of God must necessarily be understood, "I have found David my servant; with my holy oil have I anointed him.' (Psal. lxxxix. 20.) And yet he was again anointed at Hebron; first" over the house of Judah," (2 Sam. ii. 4.) then over all the tribes of Israel." (2 Sam. v. 3.) As therefore David at his first unction received the Spirit of God, and a full right unto the throne of Israel, which yet he was not to exercise till the death of Saul and acceptation of the tribes; and therefore when the time was come that he should actually enter upon his regal office, he was again anointed: so our Jesus, the son of David, was first sanctified and anointed with the Holy Ghost at his conception, and thereby received a right unto, and was prepared for, all those offices which belonged to the Redeemer of the World: but when he was to enter upon the actual and full performance of all those functions which belonged to him, then doth the same Spirit which had sanctified him at his conception, visibly descend upon him at his inauguration. And that most properly upon his baptism; because, according to the customs of those ancient nations, washing was wont to precede their unctions:† wherefore Christus nisi in carne participes? Vi- tur. Cujus unctio illo expleta est des igitur, quia Deus a Deo unctus, sed in assumptione naturæ unctus humanæ Dei Filius designatur.' S. Ambros. de Fide, 1. i. c. 3. 'Hæc omnia carni conveniunt, cui piissimum et gloriosissimum Verbum unitum est pro salute cunctorum.' Cassiodorus in Psal. xliv.

St. Jerome, mentioning that place of the Psalm: 'Quando consortes nominantur, naturam carnis intellige; quia Deus consortes substantiæ suæ non habet. Et quia erat unctio spiritualis et nequaquam humani corporis, (ut fuit in sacerdotibus Judæorum) idcirco præ consortibus, id est, cæteris sanctis, unctus esse memora

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tempore quando baptizatus est in Jordane, et Spiritus Sanctus in specie Columbæ descendit super eum, et mansit in illo. Comment. in Esaiam, c. 61. In illa columba quæ super ipsum post baptisma descendit, cum sacramento baptismatis, et veri sacerdotii jura suscepit, fuso videlicet super eum oleo exsultationis, de quo Psalmista canit; Unxit te, inquit, Deus, Deus tuus.' Petrus Damianus, Opuscul. vi. c. 4.

As appears by those entertainments so frequently mentioned by Homer in his Odyssey; as when Telemachus is entertained by Nestor:

Jesus, when he was baptized, went up straightway out of the water: And lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove." (Matt. iii. 16.) As David sent Solomon to be anointed at Gihon: from whence arose that ancient observation of the Rabbins, that kings were not to be anointed but by a fountain.'*

Now as we have shewn that Jesus was anointed with the Holy Ghost, lest any should deny any such descension to be a proper or sufficient unction, we shall farther make it appear, that the effusion, or action of the Spirit, eminently containeth whatsoever the Jews have imagined to be performed or signi fied by those legal anointings. Two very good reasons they render why God did command the use of such anointing oil, as in respect of the action. First, that it might signify the divine election of that person, and designation to that office: from whence it was necessary that it should be performed by a prophet, who understood the will of God. Secondly, that by it the person anointed might be made fit to receive the diΤόφρα δὲ Τηλέμαχον λοῦσεν καλὴ Πολυκάστη,

Νέστορος ὁπλοτάτη θυγάτηρ Νηληϊάδαο

.

Αὐτὰρ ἐπεὶ λοῦσέν τε καὶ ἔχρισεν λίπ ̓ ἐλαίῳ. Οd. Γ. 463.

And Telemachus and Pisistratus are invited to the court of Menelaus;
Ες ῥ ̓ ἀσαμίνθους βάντες ἐϋξέστας λούσαντο

Τοὺς δ ̓ ἐπεὶ οὖν δμωαὶ λοῦσαν καὶ χρῖσαν ἐλαίῳ. Οd. Δ. 48.

Thus Ulysses is entertained, Od. →. thus Pyræus and Telemachus, Od. P. And Venus returning to Paphus, is so ordered by the Charites;

*Ενθα δέ μιν Χάριτες λοῦσαν καὶ χρῖσαν ἐλαίῳ

̓Αμβρότῳ, οἷα θεοὺς ἐπενήνοθεν αἰὲν ἐόντας. Od. Θ. 364. So Helena speaks of her entertaining Ulysses in a disguise;

̓Αλλ' ὅτε δή μιν ἐγὼν ἐλόευν καὶ χρῖον ἐλαίῳ. Οd. Δ. 252. It is apparent that this was the custom of the ancient Greeks. Of which Eustathius gives this reason; 'Ελαίῳ ἐχρίοντο οἱ λουσάμενοι ἐμπλάτοντες τοὺς σωματικοὺς πόρους, ὡς ἂν μετὰ λουτρὸν στέγοιεν τὴν ὑγρότητα. This custom was so ancient and general, that the Greeks had one word to express this anointing with oil after washing with water, which they called xúrλa and χυτλῶσαι. Etymol. Χυτλῶσαι, οὐχ ἁπλῶς τὸ ἀλεῖψαι, ἀλλὰ τὸ ἐπὶ λουτρῷ ἀλεί ψασθαι. Schol. Aristoph. Vesp. v. 506. Χύτλα δὲ κυρίως, τὸ ὑγροῦ ἔτι ἀπὸ ὕδατος ὄντος τοῦ σώματος ἀλείψασθαι, Hesych. χύτλα, τὸ ἐφ ̓ ὕδατος ἔλαιον' and, χυτλῶσαι, τὸ ἀλεῖψαι μετὰ τὸ λούσασθαι. Hence, when Nausicaa went unto the pools to wash, her mother gave her a box of oil, Od. z. 79.

Δῶκε δὲ χρυσείῃ ἐν ληκύθῳ ὑγρὸν ἔλαιον,

Είως χυτλώσαιτο σὺν ἀμφιπόλοισι γυναιξίν.

Where the old Scholiast, χυλώσαιτο, λουσαμένη ἀλείψαιτο and Eustathius, Εἕως χυτλώσαιτο, ἀντὶ τοῦ, ὅπως μετὰ λουτρὸν χυλωθείη ἀλειψαμένη" which exposition is warranted by the performance aftermentioned,

Αἱ δὲ λοεσσάμεναι καὶ ἀλειψάμεναι λίπ' ἐλαίῳ. ν. 96.

And as this was the ancient custom of the Greeks, so was it also the common custom of the Jews, as appears by the words of Naomi to Ruth," wash thyself, therefore, and anoint thee, and put thy raiment upon thee." Ruth iii. 3. * They say in the Gemara, that this his kingdom, who was so anointed; is a maxim of the doctors, 1 ΑΝ ΥΠΟΣΤΝ 1997 10 Ν ΤΟ ΝΟ 1999 Abarbanel in 30 Exod. The end of which cere mony was to shew the prolonging of

and the original is referred to the anointing of Solomon, 1 Kings i. 39. For so it followèth in the Talmud,

Ι 9 ΤΟΟ ς : Νon Abarbanel ibid.

vine influx. For the first, it is evident there could be no such infallible sign of the divine designation of Jesus to his offices, as the visible descent of the Spirit attended with "a voice from heaven," instead of the hand of a prophet, saying, "This is my beloved Son, in whom I am well pleased." (Matt. iii. 17.) For the second, this spiritual unction was so far from giving less than an aptitude to receive the divine influx, that it was that divine influx, nay, the Divinity itself, the Godhead dwelling in him bodily.

In respect of the matter, they give two causes why it was oil, and not any other liquor. First, because of all other, it signifies the greatest glory and excellency. The olive was the first of trees mentioned as fit for sovereignty, in regard of its "fatness, wherewith they honour God and man." (Judg. ix. 9.) Therefore it was fit that those persons which were called to a greater dignity than the rest of the Jews, should be consecrated by oil, as the best sign of election to honour. And can there be a greater honour than to be the Son of God, the beloved Son, as Jesus was proclaimed at this unction, by which he was consecrated to such an office, as will obtain him a name far above all names? Secondly, they tell us that oil continueth uncorrupted longer than any other liquor. And indeed it hath been observed to preserve not only itself, but other things from corruption; hence they conclude it fit their kings and priests, whose succession was to continue for ever, should be anointed with oil, the most proper emblem of eternity. But even by this reason of their own, their unction has ceased, being the succession of their kings and priests is long since cut off, and their eternal and eternizing oil lost long before; and only that one Jesus, who was anointed with the most spiritual oil, "continueth ever; and therefore hath an unchangeable priesthood, as being made not after the law of a carnal commandment, but after the power of an endless life." (Heb. vii. 24. 16.)...

Beside, they observe, that simple oil, without any mixture, was sufficient for the candlestick; but that which was designed for unction must be compounded with principal spices, which signify a good name, always to be acquired by those in places of greatest dignity by the most laudable and honourable actions. And certainly never was such an admixion of spices as in the unction of our Saviour, by which he was endued with all variety of the graces of God, by which he was enabled to "offer himself a sacrifice for a sweet-smelling

Unguenta optime servantur in alabastris, odores in oleo.' Plin. Hist. l. xiii. c. 2. Existimatur et ebori vindicando a carie utile esse. Certe simulacrum Saturni Romæ intus oleo repletum est. Id. l. xv. c. 7. And whosoever made that statue at Rome, seems to have had his art out of Greece,

from that famous ivory statue made by Phidias. Ovтoç yàp μETÀ TÒ KATAOKEVÁ→ σαι Πισαῖον εἴδωλον, (ἐξ ἐλέφαντος δὲ τοῦτο ἦν) ἔλαιον ἐκχεῖσθαι προσέταξεν ἀμφὶ τοὺς πόδας, ἔμπροσθεν τοῦ ἀγάλ ματος, ἀθάνατον εἰς δύναμιν φυλάσσων auró. Proclus apud S. Epiphan. Hær. Ixiv. §. 18.

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