and 24. 27. collated with and 21 21. ἢ ὁμώνυμον Μωση τετελού c *As Luke 16. take Mofes for the doctrine delivered, or the books written by him, that is, 29.31. the * Law; from whence it followeth, that the death of Mofes and the fuccefJob.5.45,46. fion of Jofuah prefignified the continuance of the Law till Jefus came, aby Acts 6. 11. whom all that believe are justified from all things, from which we could not The 13th verfe be justified by the Law of Mofes. The Law and the Prophets were until Acts 15.21. John: fince that the kingdom of God is preached. Mofes muft die, that fo2 Cor. 3. 15. Juab may fucceed. By the deeds of the Law there shall no flesh be justified, Maria vonitor (for by the Law is the knowledge of fin;) but the righteousness of God withvamov, Inve out the Law is manifefted, even the righteousness of God, which is by faith Enives Calker of Jesus Chrift unto all and upon all them that believe. Mofes indeed To feems to have taken Jofuah with him up into the † Mount: but if he did, isoe, fure it was to enter the cloud which covered the Mount where the glory of Tó, Is the Lord abode: for without Jefus, in whom are hid all the treasures of adresi wisdom and knowledge, there is no looking into the fecrets of heaven, no apτην Γελμάτω εἰσή Γα Γε γι proaching to the prefence of God. The command of Circumcifion was not TTT given unto Mofes, but to Jofuah; nor were the Ifraelites circumcifed in the Vous Wilderness, under the conduct of Mofes and Aaron, but in the Land of Canaan, ἡμέτερΘ ἐπι aves res under their Succeffor. For dat that time the Lord faid unto Jofuah, make thee drewže Ti EU- sharp knives, and circumcife again the Children of Ifrael the fecond time. σεβε λαῷ τ Which fpeaketh *Jefus to be the true circumcifer, the author of another cireavy. Theo- cumcifion than that of the flesh commanded by the Law, even their cirdoret in Jof cumcifion of the heart in the fpirit, and not in the Letter; that which is Succeffor made without hands, in putting off the body of the fins of the flesh, which Moyli defti- is therefore called the circumcifion of Chrift. ὅτω τὸ τὰ βασιλείαν τ Proom. Cum naretur Aufes filius Nave transfertur certe de priftino nomine, & incipit vocari Jefus. Certè, inquis, Hanc priùs dicimus figuram futuri fuiffe. Nam quia Jefus Chriftus fecundum populum, quod fumus nos, nationes in feculi deferto commorantes antea, introducturus effet in terram repromiflionis melle & lacte manantem, id eft, in vitæ æternæ poffeffionem qua nihil dulcius, idque non per Moyfen, id eft, non per Legis difciplinam, fed per Jefum, id eft, per novæ Legis gratiam, provenire habebat, circumcifis nobis petrina acie, id eft, Chrifti præceptis (petra enim Chriftus multis modis & figuris prædicatus eft;) ideo is vir qui in hujus Sacramenti imagine parabatur, etiam nominis Dominici inauguratus eft figurâ, ut Jefus nominaretur. Tertul. adv. Judeos, c. 9. & adv. Marcion. l. 3. c. 16. Idcirco Moyfi etiam fucceffit, ut oftenderet novam legem, per Jefum Chriftum datam, veteri legi fucceffuram, quæ data per Moyfen fuit. Lactan. de vera Sap. l. 4. c. 17. In cujus comparatione (Moyfes) improbatus eft, ut non ipfe introduceret populum in terram promiffionis; ne videlicet Lex per Moyfen, non ad falvandum, fed ad convincendum peccatorem data, in regnum cœlorum introducere putaretur, fed gratia & veritas per Jefum Chriftum facta, S. Aug. contra Fauftum, 1. 16. c. 19. Jefus dux qui populum eduxerat de Ægypto, Jefus qui interpretatur Salvator, Mofe mortuo & fepulto in Moab, hoc eft, Lege mortua, in Evangelium cupit inducere populum fuum. S. Hieron. in Pfal. 86. Acts 13. 39. b Luke 16. 16. Rom. 3. 20, 21, 22. Exod. 24. 13. Moyfes in nubem intravit, ut operta & occulta cognofceret, adhærente fibi focio Jefu, quia nemo fine vero Jefu poteft incerta fapientiæ, & occulta comprehendere. Et ideò in fpecie Jefu Nave veri Salvatoris fignificabatur affutura præfentia, per quem fierent omnes docibiles Dei, qui Legem aperiret, Evangelium revelaret. S. Ambrof. in Pfalm 47. Jof. 5. 2. Non enim propheta fic ait, Et dixit Domi nus ad me; fed ad Jefum: ut oftenderet quod non de fe loqueretur, fed de Chrifto, ad quem tum Deus loquebatur. I. Chrifti enim figuram gerebat ille Jefs. Lactan. l. 4. c. 17. Rom. 2. 29. f Col. 2. 11. aExod. 24. 13. Fof. I. I. b с Τύπον ἔ Φερεν αὐτῷ ὁ a a Thus if we look upon Jofuah as the minister of Mofes, he is even in that Rom. 15. 8. a type of Chrift, the minifter of the circumcifion for the truth of God. If we John 1. 17. look on him as the fucceffor of Mofes, in that he reprefenteth Jefus, inalmuch *TÚTO 5 as the Law was given by Mofes, but Grace and Truth came by Jefus Chrift. To Naun 'Inces If we look on him as now Judge and Ruler of Ifrael, there is scarce an action - which is not clearly predictive of our Saviour. He begins his office at the -banks of* Jordan, where Chrift is baptized, and enters upon the publick exercife of his prophetical office. He chufeth there twelve men out of the people, to carry twelve ftones over with them; as our Jefus thence began to chufe his twelve Apostles, thofe foundation-ftones in the Church of God, whose names are in the twelve foundations of the wall of the holy City, the new Jerufalem. It hath been obferved, that the faving Rabab the Harlot alive, foretold what Jefus once thould fpeak to the Jews, Verily I fay unto you, that χειν τα λαδ legdav. v xo Xessòs βαπτισθεὶς ἤρε alo day iftag. 8, Cy S. Cyril ad deth that he divided the land by twelve men; Δώδεκα ή διαιρώντας τα κληρονομίαν καθίτησιν ὁ τῷ Ναυῆ τὸς, καὶ δώδεκα τὰς Αποςόλες κήρυκας τ' ἀληθείας εἰς πᾶσαν τ' οίκε μυρτω επιτέλλι ὁ Ἰησᾶς. Ibid. d Rev. 21. 14. † By the fame S. Cyril. Πισούσασαν Ρααβ 7' πόρνίω ἔσωσεν ὁ τυπικὸς· ὁ 5 αληθής φησιν, ἰδὲ οἱ τελῶναι καὶ αἱ πόρναι προάγεσιν ὑμᾶς εἰς ἔβασιλείαν τῷ Θεὸ © Matth. 21. 31. the a He a Jof. 10. 12, the Publicans and Harlots go into the kingdom of God before you. faid in the fight of Ifrael, Sun, ftand thou still upon Gibeon: and the Sun 13. ftood fill in the midst of heaven, and hafted not to go down about a whole day. Which great Miracle was not only wrought by the power of him * Stetit Sol, whofe naine he bare, but did alfo * fignifie that in the latter days, toward quia in Jef the fetting of the Sun, when the light of the world was tending unto a turi agnofcenight of darkness, the Sun of righteousness should arife with healing in bat & nohis wings, and, giving a check to the approaching night, become the enim in fua true light, which lighteth every man that cometh into the world. & typum fu men. Neque virtute Jefu Chrifti my imperabat. feculum effe But to pass by more particulars Joshua smote the Amalekites, and fubdued Nave, fed in the Canaanites; by the firft making way to enter the Land, by the fecond fterio cœleftigiving poffeffion of it. And Jefus our Prince and Saviour, whofe kingdom bus luminibus was not of this world, in a fpiritual manner goeth in and out before us a- Defignabatur gainst our fpiritual enemies, fubduing Sin and Satan, and fo opening and enim Dei ficlearing our way to Heaven; destroying the laft enemy, Death, fo giving lium in hoc us poffeffion of eternal life. † Thus do we believe the man called Jefus to venturum, have fulfilled in the highest degree imaginable, all which was but typified in qui mundani him who first bare the name, and in all the reft which fucceeded in his cidentis, & office, and fo to be the Saviour of the world; whom God hath raised up jam vergentis an horn of falvation for us in the houfe of his fervant David, That we in tenebras, fhould be faved from our enemies, and the hands of all that hate us. differret oc luminis con virtute divinâ cafum, lucem redderet, inveheret claritatem. S. Ambrof. Apolog. David. pofter. c. 4. Ille imperavit Soli ut ftaret, & ftetit ; & iftius typo ille magnus erat. Ille imperabat, fed Dominus efficiebat. S. Hieron. in Pfal. 76. b John I. 9. † Τί λέξει πάλιν Μωσης της Ιησὲ τῷ τὸ Ναυῆ ὑῷ, ἐπιθεὶς αὐτῷ τὸτο όνομα ὄντι προφήτῃ; ἵνα μόνον ακέσῃ πᾶς λαὸς, ὅτι πάντα ὁ παῖὶς φανεροί πεί το 48 Ιησῶ τῷ Ναυῆ· καὶ ἐπιθεὶς τᾶτο όνομα ὁπότε ἔπεμψε κατάσκοπον δ γῆς. Λάβε βιβλίον εἰς τὰς χεῖρας (δ, καὶ γράψον ἃ λέγει Κύριο. Οτι εκ ριζῶν εκκόψεις πάντα ἢ οἶκον τ8 Αμαλήκ ὁ ες τῷ θεῷ ἐπ' ἐμάτων 7 ἡμερῶν. Οἱ 3 (ἐσ. ἰδὲ πάλιν Ἰησᾶς ἐχ ὁ εἷς ἀνθρώπε, ἀλλ' ὁ ὑὸς τῷ θεῷ, τύπῳ ἢ & (αρκὶ φανερωθείς. Barnabæ Epift. c. 9. c Luke 1. 69, 71. The neceffity of the belief of this part of the Article is not only certain, but evident: because there is no end of Faith without a Saviour, and no other name but this by which we can be faved, and no way to be faved by him but by believing in him. For this is his commandment, that we 1 John 3. 23, Should believe on the name of his Son Jefus Chrift, and he that keepeth 24. his commandment dwelleth in him and he in him. From him then, and from him alone, muft we expect Salvation, acknowledging and confeffing freely there is nothing in our felves which can effect or deferve it from us, nothing in any other creature which can promerit or procure it to us. For there is but one God, and one Mediator between God and Men, the Tim. 2. 5. Man Chrift Jefus. 'Tis only the beloved Son, in whom God is well pleafed, he is cloathed with a vesture dipt in blood; he hath trod the Wine-prefs alone. We like sheep have gone aftray, and the Lord bath laid on him the iniquity of us all. By bim God hath reconci- col. 1.20. led all things to himself, by him, I fay, whether they be things in earth or things in heaven. By him alone is our Salvation wrought for his fake then only can we ask it, from him alone expect it. Ifa. 53. 6. Secondly, This Belief is neceffary, that we may delight and rejoice in the name of Jefus, as that in which all our happiness is involv'd. At his nativity an Angel from Heaven thus taught the Shepherds, the first witneffes of the bleffed incarnation; Behold, I bring you good ti- Luke 2.10,11. dings of great joy, which shall be to all people. For unto you is born this day in the City of David, a Saviour which is Chrift the Lord. And what the Angel delivered at prefent, that the Prophet Ifaiah, that old Evangelift, foretold at distance. When the people which ifa. 9. 2, 6, 3. walked in darknefs fhould fee a great light; when unto us a child Jhould be born, unto us a fon fhould be given; then should they joy before God, according to the joy of harvest, and as men rejoice when they divide 3 the Ifa. 35.4, 10. the Spoil. When God fhall come with recompence, when he shall come and fave us; then the ransomed of the Lord fhall return, and come to Sion with fongs, and everlasting joy upon their heads. John 3.16. Rom. 5. 8. Cant. 2. 7. and 3. 5. and 8. 4. * Thirdly, The belief in Jefus ought to inflame our affection, to kindle our love toward him, engaging us to hate all things in respect of him, that is, fo far as they are in oppofition to him, or pretend to equal fhare of afMat. 10. 37. fcction with him. He that loveth father or mother more than me is not worthy of me, and he that loveth fon or daughter more than me is not worthy of me, faith our Saviour; fo forbidding all prelation of any natural affection, because our fpiritual union is far beyond all fuch relations. Nor is a higher degree of love only debarr'd us, but any equal pretenfion is as Luke 14. 26. much forbidden. If any man come to me, faith the fame Chrift, and hate not his father and mother, and wife and children, and brethren and fifters, yea and his own life alfo, he cannot be my difciple. Is it not this Jefus in whom the love of God is demonftrated to us, and that in fo high a degree as is not expreffible by the pen of man? God fo loved the world, that he gave his only-begotten Son. Is it not he who thewed his own love John 15. 13. to us far beyond all poffibility of parallel? for greater love hath no man than this, that a man lay down his life for his friends: but while we were yet finners, that is, enemies, Chrift died for us, and fo became our Jefus. Shall thus the Father fhew his love in his Son? fhall thus the Son fhew his love in himfelf? and fhall 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: nor was that only the expreffion of a Spouse, but of *Ignatius, a man, after the Apoftles, most remarkable. And whofoever conOs gas fidereth the infinite benefits to the fons of men flowing from the actions and ἐσαύρων. fufferings of their Saviour, cannot chufe but conclude with S. Paul, If any 1 Cor. 16. 22. man love not the Lord Jefus Chrift, let him be Anathema Maran-atha. Laftly, The confeffion of faith in Jefus is neceffary to breed in us a correfpondent esteem of him, and an abfolute obedience to him, That we may be raised to the true temper of S. Paul, who counted all things but lofs for the excellency of the knowledge of Chrift Jefus our Lord, for whom be fuffered the lofs of all things, and counted them but dung, that he might win Chrift. Nor can we pretend to any true love of Jefus, except we be fenfible of the readiness of our obedience to him: as knowing what language he used to his Difciples, If ye love me, keep my commandments; and what the Apostle of his bofom fpake, This is the love of God, that we keep his commandments. His own Difciples once marveled, and faid, What manner of man is this, that even the winds and the fea obey him? How much more should we wonder at all difobedient Chriftians, faying, What manner of men are these, who refufe obedience unto him whom the fenfelefs creatures, the winds and the fea, obeyed? Was the name of Jefus at first fufficient to caft out devils? and fhall man be more refractory than they? Shall the Exorcift fay to the evil Spirit, I adjure thee by the name of Jefus, and the devil give place? Shall an Apoftle fpeak unto us in the fame name, and we refufe? Shall they obey that name, which fignifieth nothing unto them; for he took not on him the nature of Angels, and fo is not their Saviour? and can we deobedience unto him, who took on him the feed of Abraham, and became obedient to death, even the death of the Cross, for us, that he might be raised to full power and abfolute dominion over us, and by that power be enabled at laft to fave us, and in the mean time to rule and govern us, and exact the highPhil. 2. 9, 10. eft 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 fhall bow, of things in heaven, and things in earth, and things under the earth. Having thus declared the Original of the name Jefus, the means and ways Phil. 3. 8. John 14. 15. 1 John 5.3. Mat. 8. 27. Mark 9. 38. Phil. 2. 8. ny by by which he which bare it expreffed fully the utmost fignification of it; we may now clearly deliver, and every particular Chriftian easily understand what it is he fays, when he makes his Confeffion in these words, I believe in Jefus: which may be not unfitly in this manner defcribed. I believe not only that there is a God who made the World; but I acknowledge and profefs that I am fully perfuaded of this, as of a certain and infallible truth, that there was and is a man, whofe name by the ministry of an Angel was called Jefus, of whom, particularly Joshua, the first of that name, and all the reft of the Judges and Saviours of Ifrael, were but types. I believe that Jefus, in the highest and utmost importance of that name, to be the Saviour of the world; inafmuch as he hath revealed to the fons of men the only way for the falvation of their Souls, and wrought the fame way out for them by the virtue of his blood, obtaining remiffion for finners, making reconciliation for enemies, paying the price of redemption for captives; and fhall at laft himself actually confer the fame falvation, which he hath promulged and procured, upon all those which unfeignedly and ftedfaftly believe in him. I acknowledge there is no other way to Heaven befide that which he hath fhewn us, there is no other means which can procure it for us but his blood, there is no other perfon which shall confer it on us but himself. And with this full acknowledgment, I believe in Jefus. H And in Jefus Chrifk. * * Aving thus explained the proper Name of our Saviour, Jefus, we come unto that Title of his Office ufually joined with his Name, which is therefore the more diligently to be examined, because the Jews who always acknowledged him to be Jefus, ever denied him to be Chrift, navadexový ro and agreed together, a that if any man did confefs that he was Christ, he eivon Our InShould be put out of the Synagogue. For the full explication of this Title, it will be neceffary, firft, to deliver the fignification of the word; fecondly, to fhew upon what grounds the Jews always expected a Christ or Meffias; thirdly, to prove that the Meffias promifed to the Jews is already come; fourthly, to demonftraté that our Jefus is that Meffias; and fifthly, to declare in what that unction, by which Jefus is Christ, doth confift, and what are the proper effects thereof. Which five particulars being clearly difcuffed, I cannot fee what fhould be wanting for a perfect understanding that Jefus is Chrift. εἶναι αὐτὸν σῶν, τὸ ἢ καὶ Xessor Avas Troy, név, s. Cyril. Cat. 10. a John 9. 22. For the first, we find in the Scriptures two several names, Meffias and Christ, but both of the fame fignification; as appeareth by the fpeech of the woman of Samaria, I know that Meffias cometh, which is called John 4. 25. Christ; and more plainly by what Andrew fpake unto his brother Simon, John 1.41. We have found the Meffias, which is, being interpreted, the Christ. Meffias in the Hebrew tongue, Christ in the Greek. † Meffias, the * úlove, language of Andrew and the woman of Samaria, who fpake in Syriack; Marion Copor Chrift, the interpretation of S. John, who wrote his Gofpel in the Greek, eg, as as the most general language in thofe days; and the fignification of them sòs, Id both is, the Anointed. S. Paul and the reft of the Apoftles, writing in as “Erráði that language, ufed the Greek name, which the Latins did retain, calling him conftantly Chriftus; and we in English have retained the fame, as † From nu univerfally naming him Christ. Θεὸς ἀνης Χρι Pain, Non nus. unxit; in the משוח Hebrew and on unetus, in the Syriac D: in the Greek, by changing into os, by omitting a guttural not fit for their pronunciation, and by adding s, as their ordinary termination, D is turned into Meorias. That this was the Greek Xessos, and the Latin Chriftus, is evident; and yet the Latins living at a diftance, ftrangers to the customs of the Jews, and the doctrine of the Chriftians, miftook this name, and called him Chreftus, from the Greek Xensos. SoSuetonius in the life of Claudius, c. 25. Judæos impulfore Chrefto affiduè tumultuantes Romà expulfi. which was not only his mistake, but generally the Romans at first, as they named him Chreftus, fo they called us Chreftiani. Tertul. ad. Gentes. Sed & cùm perperam Chreftianus pronunciatur à vobis (nam nec nominis, certa eft notitia penes vos) de fuavitate vel benignitate compofitum eft. Lactan. l. 4. c. 17. Sed exponenda hujus nominis ratio eft propter ignorantium 2 ignorantium errorem, qui eum immutatâ literâ Chreftum folent dicere. Upon which mistake Juftin Martyr juftifies the Chrifians of his time. Ἐπεὶ ὅσον γε ἐκ τῶ καλη[ορηθώς ἡμῶν ὀνόματα, χρησότατοι υπάρχομαι. And again, Xer σιανοί (or rather Χρησιανοί) ἃ εἶναι καληΓορέμεθα, τὸ ἢ χρησὸν μισεῖος & δίκαιον. Apol. 2. It was then the ignorance то of the Jewish affair's which caused the Romans to name our Saviour Chreftus, and the true title is certainly Chriftus. Χρισός με, καὶ τὸ κεχρίας, faith Juftin. Τὸ τὸ Χρισῦ ὄνομα πρῶτον Μωσέα τοῖς χρισμένοις ἐπιθείναι, fays Eufeb. Dem. Evang. 1. 4. c. 15. Quoniam Græci veteres xeira dicebant ungi, quod nunc area, ob hanc rationem nos eum Chriftum nuncupamus, id eft, unctum, qui Hebraicè Meffias dicitur. Latt. 1. 4. c. 7. So the Latins generally Chriftus à Chrifmate: and without queftion Xesos is from xixessa. Yet I conceive the firft fignification of this word among the Greeks hath not been hitherto fufficiently discovered. The firft of the Ancients in whom I meet with the word Xessos is Æfchylus the Tragadian, and in him I find it had another fenfe than now we take it in; for in his language that is not xessor which is anointed, but that with which it is anointed; fo that it fignifieth not the subject of unction, but the ointment as diffused in the fubject. The place is this in his Prometheus Vinctus, Οὐκ ω ἀλέξημ ̓ ἐδὲν, ἐδὲ βρώσιμον 808 Οὐ χρισὸν, ἐδὲ πισὸν, ἀλλὰ φαρμάκων Prometheus fhews himself to be the inventor of the Art of Phyfick, that before him therefore there was no medicine, neither to be taken internally by eating or by drinking, nor externally by way of inunction, as the Scholiaft very well expounds it. Οὐκ ἀὲ ἐδεν βοήθημα θεραπείας εδὲ τὰ βρώσεως προσφερόμθμον (which is ἐδὲ βρώσιμον in Eichylus) ἅτε 5 δι' ἐπιχρίσεως ἔξωθεν, (which is & χρισὸν) το πόσεως, (τᾶτο ἢ δηλοῖ τὸ πιςόν.) So Euftathius, Τρεις φαρμάκων ἰδέας παρ' Ομήρῳ, ἐπίπαςα, ὡς ναῦ ἐπὶ Μενελάς, ώπες ήπια φάρμακα εἰδὼς πάσιν ὁ Μαχάων· καὶ κατὰ οἷον τες κρέας· καὶ πισὰ καὶ τὸ Αἰχύλον, τεῖ' έσι πολὰ ἢ πότιμα. Αd. Ι. δ. As therefore from πίω πίσω πιςόν, fo from χείω χρίσω, χρ Sóv. And as wisor is not that which receiveth drink, but that drink which is received, not quod potat, bur quod potabile eft; foxesson is not that which receiveth oil, but that which is received by inunction. So the Scholiaft upon Ariftophanes, Τῶν φαρμάκων τὰ μὲ ἐσι καλαπλασὰ, τὰ ἢ χριςὰ, τὰ ἢ πολύ. And the Scholiaft of Theocritus, 1ξέον ὅτι 7 φαρμάκων τὰ μὲ εἰσι χρισὰ, ήταν ἅπερ χριόμεθα εἰς θεραπείαν· τὰ ἢ πολὰς ἔδεν, ἅπερ πίνομθμ· τὰ ἢ ἐπίπαςα, ἤδεν, ang inimáτlopu. Idyl. 11. So that zes in his judgment is the fame with exessor in Theocritus. Οὐδὲν πολτὸν ἔρωτα πεφύκει φάρμακον άλλο, τα In the fame fenfe with Afchylus did Euripides ufe versoν φάρμακον in Hippolyto, Πότερα ἢ χρισὸν ἢ ποτὶν τὸ φάρμακον ; and not only thofe ancient Poets, but even the later Orators; as Dion Chryfoftomus: Пo xe xj dieppaus, Σώματα, και νοσόν τα ψυχή διεφθαριθμη, μα Δί', ἐκ ἐπὶ φαρμάκων χρισῶν ἢ πολών. Orat. 18. And the LXX. have used it in this fenfe; as when the Hebrew speaks of mun oleum unctionis, they tranflate it fixmexv izi z κεφαλίω τὸ ἐλαίς το χριςδ, Lev. ar. Io. and again verfe 12. τηνη μου ὅτι τὸ ἅγιον ἔλαιον τὸ χρισὸν ἐπ' αὐτῷ. Oleum unctionis then is λasov xgison, which in Exodus 29.7. and 35.13. and 40.9. the fame Translators, correspondent to the Hebrew phrafe, call ἔλαιον χρίσμα], and more frequently ἔλαιον χρίσεως. The place of Sophocles is fomething doubtful, Οθεν μόλοι παναμερΘ τᾶς πειθός παιχρίσω (υΓκραθεὶς ἐπὶ προφάσει θηρὰς: for though the Scholiaft takes it in the ordinary Senfe, πά[χρίσῳ] λείπει τῷ πέπλῳ ἤγεν τῷ χρισθέντι πέπλω (υγκεκραμα καὶ ἀρμοσθείς τῇ πειθοῖ τὸ θηρός yet both ras webs before it, and Cvfxpabeis, after, seem to incline to the former fenfe, p. 354. and in the next page ag τίχρισον is clearly attributed to the ointment. Τὸ Φάρμακον τὅτ' ἄπυρον, ἀκτῖνΘ τ' ἀεὶ Θέρμης ἄθικτον εν μυχοῖς ζώζειν ἐμέ, ἕως ἂν ἀπίχρισον αρμόσαιμι πω, from whence Deianira fays prefently, ἔχρισα μαλλῷ. But though it appears from hence that the first use of the word xgisos among the Greeks was to fignifie the act or matter used in inunction, not the subject or perfon anointed; yet in the vulgar acception of the LXX. it was most constantly received for the perfon anointed, of the fame validity with xedes or nexgio, (Suidas xgisòs, o xexgioμsic irai) as also with up. For though Lactantius in the place fore-cited feems to think that word an improper verfion of the Hebrew un, unde in quibufdam Græcis fcripturis, quæ malè de Hebraicis interpretatæ funt, ae, id eft, unguento curatus, fcriptum invenitur, & Tŏ áàéøεat, yet the LXX. have fo tranflated it, Numb. 3. 3. oi iegéïs oi йnesμμοι. And although Athenæus hath obferved * μύρων τά ενώ έσι χρίσματα, τὰ δ' ἀλείμματα· yet in the vulgar use of the words there is no difference, as he himself fpeaks a little after, To xeirant ou TOISTO Antiμualı μveicant signzev. And Plutarch. Sympof. l. 3. c. 4. Πέθαλα τέτι (αναπαυομένων γεναιξίν ή μύρον ἀληλιμμέναις ἢ ἔλαιον· ἀναπίμπλανη αὐτὸ τὸ χρίσμα & εν τὸ (υΓκαθεύδειν : So Hefych. ̓Αλείψαι, ἐλαίῳ χείσαι κεχρισμαρία, ήλειμμα. Αλοιφή, χρίσις. Schol. Hom. Χριστάρας, άλειψάμθμοι. Οδ. ζ'. And Suidas, Ηληλιμμί, ἐχριόμίω. Hence Euftathius, Ισέον καὶ ὅτι ἰσοδιαμένων καὶ νῦν τὸ τε χρίω, καὶ τὰ ἀλείφω· τὸ μὲ χείω τ χρῶν ἐρρήθη ὃς χρίει, τὸ ἢ ἀλείφω, καὶ τὸ ἀλέω. Οδ. ζ'. So Eufebius, Τρίτη τάξει χρισὸν αὐτὸν γε[ονέναι ἐλαίῳ, ἐ τὸ ἐξ ὕλης (ωμάτων, ἀλλὰ τῷ ἐνθέῳ ἢ ἀγαλλιάσεως ἐλειμμθρον waeisno. Hift. Ecclef. l. 1. c. 3. Xgisos then in the vulgar fenfe of the LXX. is a perfon anointed, and in that Senfe is our Saviour called Chrift. Nor is this yet the full interpretation of the word, which is to be understood not fimply according to the action only, but as it involveth the defign in the custom of anointing. For in the Law whatsoever was anointed was thereby fet apart, as ordained to fome fpecial use or office: and therefore under the notion of unction we must understand that promotion and ordinaGen. 28. 18. tion. Jacob poured out oil on the top of a pillar, and that anointing was the confecration of it. Mofes anointed the Tabernacle and all the Veffels, and this anointing was their dedication. Hence the Priest that is anointed fignifieth, in the phrafe of Mofes, the High Priest, because he was invested in that office at and by his unction. When therefore Jefus is called the Meffias or Christ, and that long after the anointing oil had ceased, it fignified no less than a perfon fet apart by God, anointed with most facred oil, advanced to the higheft office, of which all thofe employments under the Law, in the obtaining of which oil was used, were but types and shadows. Aud this may fuffice for the fignification of the word. That |