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* As Luke 16. take Mofes for the doctrine delivered, or the books written by him, that is, 29:35., the * Law, from whence it followeth, that the death of Mofes and the fuccef Poh.545,46. fion of Jofuah presignified the continuance of the Law till Jefus came, a boy Att: 6,11., whom all that believe are justified from all things, from which we could not collared with the izth verse be justified by the Law of Mofes. The Law and the Prophets were until Acts 15.21. John: Since that the kingdom of God is preached. Mofes must die, that you and21, 21suab may succeed. By the deeds of the Law there shall no flesh be justified, 2 Cor. 3. 15. 14 Muric vonéon (for by the Law is the knowledge of fin;) but the righteousness of God withvópov, 'Irošo out the Law is manifested, even the righteousness of God, which is by faith movie oors. of Jesus Christ unto all and upon all them that believe. Mofes indeed. trip toivw seems to have taken yofuah with him up into the Mount : but if he did,

enter the cloud which covered the Mount where the glory of Μωση τε]ελού7967, Igošs the Lord abode : for $.without Jefus, in whom are hid all the treasures of i radreis I wisdom and knowledge, there is no looking into the secrets of heaven, no apπηγ[ελμύω internet y proaching to the presence of God. The command of Circumcision was not BTW en To Tš given unto Mofes, but to Jofuah; nor were the Ifraelites circumcised in the yolux réa • Wilderness, under the conduct of Mofes and Aaron, but in the Land of Canaan, nuética é o naveds Inces under their Successor. For d at that time the Lord said unto Jofuah, make thee elvége med iva sharp knives, and circumcise again the Children of Ifrael the second time. cs@š naã Current Which speakerh * Jefus to be the true circumcifer, the author of another cirscavãv. Theo- cumcision than that of the flesh commanded by the Law, even e their cirdoret in Fol: cumcision of the heart in the spirit, and not in the Letter ; that which is · Proæm. Cįın

Succeffor* made without hands, in putting off the body of the fins of the flesh, which Moyli defti- is therefore called the circumcision of Cbrift. . naretur Auses filius Nave transfertur certe de pristino nomine, & incipit vocari Jefus. Certè, inquis, Hanc priùs dicimus figuram futuri fuisse. Nam quia Jesus Christus secundum populum, quod fumus nos, nationes in seculi deserto coinınorantes antea, introducturus effet in terrain repromiflionis melle & lacte manantem, id eft, in vitæ æternæ poffeffionem quâ nihil dulcius, idque non per Moysen, id eft, non per Legis difciplinam, fed per Jesum, id eft, per novæ Legis gratiam, provenire habebat, circumcisis nobis petrina acie, id eft, Chrifti præceptis (petra enim Christus multis modis & figuris prædicatus eft;) ideo is vir qui in hujus Sacramenti imagine parabatur, etiam nominis Dominici inauguratus eft figurâ, ut' Jesus nominaretur. Tertul. adv. Judæos, 6. 9. adv. Márcion. 1. 3:6. 16. Idcirco Moyfi etiam successit, ut oftenderet novam legem, per Jesum Chriftum datam, veteri legi successuram, quæ dara per Moysen fuit. Lactan. de vera Sap. 1. 4. c. 17. In cujus comparatione (Moyses) improbatus eft, ut non ipse introduceret populum in terram promissionis; ne videlicet Lex per Moysen, non ad falvandum, sed ad convincendum peccatorem data, in regnum cælorum introducere putaretur, fed gratia & veritas per Jesum Chriftum facta, S. Aug. contra Fauftum, 1. 16. c. 19. Jesus dux qui populum eduxerat de Ægypto, Jesus qui interpretatur Salvator, Mose mortuo & fepulto in Moab, hoc eft, Lege mortuâ, in Evangelium cupit inducere populum suum. S. Hieron. in Psal. 86. a Acts 13. 39. 6 Luke 16. 16. c Rom. 3.20, 21, 22. | Exod. 24. 13. Moyses in nubem intravit, ut operta & occulta cognofceret, adhærente fibi focio Jefu, quia nemo fine vero Fefu poteft incerta fapientiæ, & occulta comprehendere. Et ideo in specie Jesu Nave veri Salvatoris significabatur affutura præsentia, per quem fierent omnes docibiles Dei, qui Legem aperiret, Evangeliuin revelarer. s. Ambrof. in Pfalm 47. dJof. 5. 2, * Non enim propheta fic ait, Et dixit Domi. nus ad me; sed ad Jesum: ut oftenderet quod non de fe loqueretur, sed de Chrifto, ad quein tum Deus loquebatur. Christi enim figuram gerebat ille Feftus. Lactan. I. 4. C. 17. Rom. 2. 29. Col. 2. 11. *Exod. 24. 13. Thus if we look upon Jofuah as the a minister of Mofes, he is even in that Fof.1.1. b Rom. 15. 8.a

is a type of Christ, the minister of the circumcision for the truth of God. If we cJohn 1. 17. look on him as the successor of Mofes, in that he representerh Jesus, inasmuch * Tútor 3k as the Law was given by Mofes, but Grace and Truth came by Jesus Christ. e onts If we look on him as now Judge and Ruler of Israel, there is scarce an action my wonia sif- which is not clearly predictive of our Saviour. He begins his office at the še posuere modele banks of* Jordan, where Christ is baptized, and enters upon the publick exχιν το λαό hetano do cã ercise of his prophetical office. He chuseth there twelve men out of the peo"lo devo. ©¢v ple, to carry twelvestones over with them; as our Jesus thence began to chuse rj Xessos Beribere his twelve Apostles, those foundation-stones in the Church of God, whose Bu7o staylednames are in the twelve foundations of the wall of the holy City, the new 7e aifeat. Si Cy- rusalem. It hath been tobserved, that the saying Rahab the Harlot alive, foreril.Catech.ro.

s. Cyril ada told what Jesus once İhould speak to the Jews, Verily I say unto you, that deth that he divided the land by twelve men; Acdere Sicuçõulas mano manegvoníaev xalisnon ó rõ Newñ yos, a dexd 78's 'Amosóngs xúguras os candesces eis würar moixselle ensinad olmos. Ibid. d Rev. 21. 14. t By the same s. Cyril. DisbúceCAT Ραας τσόρνω έσωσεν ο τυπικός: ο 5 αληθής φησιν, ιδε οι τελώναι και αι πόρναι προά[εσιν υμάς εις τ'βασιλείαν τη Θεα © Matth. 21. 31.

the

the Publicans and Harlots go into the kingdom of God before you. He a Jof. 10.12, said in the fight of Israel, Sun, stand thou still upon Gibeon: and the Sun 13. stood fill in the midst of heaven, and hasted 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 also * signifie that in the latter days, toward quia in Jesu the setting of the Sun, when the light of the world was tending unto a turi acnoice

*& typum funight of darkness, the Sun of righteousness should arise with healing in bat & nohis wings, and, giving a check to the approaching night, become the men. Neque

enim in sua true light, which lighteth every man that cometh into the world. virtute Jesu But to pass by more particulars 7oshua fmote che Amalekitės, and subdued Nave, sed in

Christi mythe Canaanites; by the first making way to enter the Land, by the second fterio calenigiving possession of it. And Jefus our Prince and Saviour, whose kingdom bus luminibus

o imperabat. was not of this world, in a spiritual manner goeth in and out before us a

*, Defignabatur gainst our spiritual enemies, subduing Sin and Satan, and so opening and enim Dei ficlearing our way to Heaven ; destroying the last enemy, Death, so giving lium in hoc

feculum effe us possession of eternal life. Thus do we believe the man called Jesus 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 rest which succeeded in his laminis con

cidentis, & office, and so to be the Saviour of the world; whom God hath raised up jam vergentis an horn of salvation for us in the house of his fervant David , That we in tenebras, , should be saved from our enemies, and the hands of all that hate us.

virtute divinâ

differret" och casum, lucem redderet, inveheret claritatem. S. Ambrof. Apolog. David. poster. c. 4. Ile imperavit Soli ut ftaret, & fterit ; & iftius typo ille magnus erat. llle imperabat, sed Dominus efficiebat. S. Hieron. in Psal. 76. o John 1. 9. ^ Ti A6 sảAn Meg%; Tỷ lụcỹ Tp T8 Naui vẻ, is too ai Tự ToTo ovala Zv7G290 17 ; ya Bóvay 4x8ca sĩ Agas, oré náule warię paveegi ei úg Inrš vão Nowi Fideis to ővona ófóre 'e tepite xulácxotov vãs. sábe Biblior His täs mãi oges Co, xres you à riler Kúeno. "Oti in piswv enxófu vtec ý oixon të 'Auaaris é nos Jeģist' igátor of opeçãv. o j (it. id) záno 'Ingós óx o y's cv@gáns, ax' o jos hiš, túmw ż a Cagai pavegweers. Barnabæ Epift. c.9. c Luke 1. 69, 71.

The necessity of the belief of this part of the Article is not only certain, bur evident : because there is no end of Faith without a Saviour, and no cther name but this by which we can be saved, and no way to be saved by him but by believing in him. For this is his commandment, that we 1 John 3. 23, Thould believe on the name of his Son Jesus Christ, and he that keepeth 24. his commandment dwelleth in him and be in him. From him then, and from him alone, must we expect Salvation, acknowledging and confessing freely there is nothing in our felves which can effect or delerve 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 1 Tim. 2. 5. Man Christ Jesus. '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-press alone. We like sheep have gone astray, and the Lord 1fa. 53.6. hath laid on him the iniquity of us all. By him God hath reconci- col. 1. 20. led all things to himself, by him, I say, 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.

Secondly, This Belief is necessary, that we may delight and rejoice in the name of Jesus, as that in which all our bappiness is involv’d. At his nativity an Angel from Heaven thus taught the Shepherds, the first witnesses of the blessed 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 Christ the Lord. And what the Angel delivered at present, that the Prophet 1Jaiah, that old Evangelist, foretold at distance. When the people which isa. 9. 2, 6; 3. walked in darkness should fee a great light; when unto us a child Jhould be born, unto us a fon should be given; then hould they joy before God, according to the joy of harvest, and as men rejoice when they divide

the

1fq. 35. 4, 10. the spoil. When God Mall come with recompence, when he shall come

and save us ; then the ranfomed of the Lord Jall return, and come to · Sion with fongs, and everlasting joy upon their heads.

Thirdly, The belief in Jesus ought to inflame our affection, to kindle our love toward him, engaging us to hate all things in respect of him, that

is, so far as they are in opposition to him, or pretend to equal share 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 spiritual union is far beyond all such relations. Nor

is a higher degree of love only debarr'd us, but any equal pretension 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 bretbren and fisters, yea and his own life also, he cannot be my disciple. Is it not this

Jesus in whom the love of God is demonstrated to us, and that in fo high John 3.16. a degree as is not expressible by the pen of man? God so 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 possibility of parallel ? for greater love hath no man

than this, that a man lay down his life for his friends: but while we were Rom. 5. 8. get finners, that is, enemies, Christ died for us, and so became our Jefus.

Shall thus the Father shew his love in his Son? shall thus the Son fhew his love in himself ? and Thall we no way study a requital? or is there any pro

per return of love but love? The voice of the Church, in the language of Cant. 2. 7. Solomon, is, My love : nor was that only the expression of a Spouse, but of and :: 5. * Ignatius, a man, after the Apostles, most remarkable. And whosoever conand 8. 4. * 'O iuds éę ws fidereth the infinite benefits to the sons of men flowing from the actions and iscrew 9. fufferings of their Saviour, cannot chuse but conclude with S. Paul, If any 1 Cor. 16. 22. man love not the Lord Jesus Christ, let him be Anathema Maran-atha.

· · Lastly, The confession of faith in Jesus is necessary to breed in us a cor

respondent esteem of him, and an absolute obedience to him, That we may Phil. 3. 8. be raised to the true temper of S. Paul, who counted all things but loss för

the excellency of the knowledge of Christ Jesus qur Lord, for whom he suffered the loss of all things, and counted them but dung, that he might win Christ. 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 fanguage John 14. 15. he used to his Disciples, If ye love me, keep my commandments; and what i John 5.3. the Apostle of his bosom (pake, This is the love of God, that we keep Nlat. 8. 27. his commandments. His own Disciples once marveled, and said, What man

ner of man is this, that even the winds and the sea obey him ? 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 fea, obeyed? Was the name of yesus' at first fufficient to Luke 9.49. cast out devils ? and shall man be more refractory than they? Shall the ExorAtts 19. 13. cist say to the evil Spirit, I adjure thee by the name of yefus, and the devil

give place ? Shall an Apostle speak unto us in the same name, and we refuse?

they obey that name, which signifieth nothing unto them; for be took - not on him the nature of Angels, and fo is not their Saviour ? and can we dePhil. 2. 8. ny obedience 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 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 highPhil. 2.9, 10. est 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.

Having thus declared the Original of the name Jefus, the means and ways

by which he which 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 Hefus: 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 pro-
fess 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
Jefus, in the highest and utmost importance of that name, to be the Saviour
of the world; inasmuch as he hath revealed to the fons 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 reconcilia-
tion for enemies, paying the price of redemption for captives, and shall at
last himself actually confer the fame salvation, which he hath promulged
and procured, upon all those which unfeignedly and stedfastly believe iti
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 Chrift.
L sAving thus explained the proper Name of our Saviour, Jesús, 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 #ludamos as who always acknowledged him to be Jesus, ever denied him to be Chrift, sorodézory na and agreed together, a that if any man did confess that he was Christ, be diyor aumen Lagu

ožu, o 3 e Should be put out of the Synagogue..

Xessor elves For the full explication of this Title, it will be necessary, first, to deliver stor, ónéts, the signification of the word; secondly, to fhew upon what grounds the

as the Cat. 10. Jews always expected a Christ or Mesias; thirdly, to prove that the a Johng. 22: Melias promised to the Jews is already come; fourthly, to that our Jesus is that Mejias ; 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 that Messias cometh, which is called John

John 4. 25. Christ; and more plainly by what Andrew spake unto his brother Simon, John

mon; John 1.41. We have found the Mefias, which is, being interpreted, the Christ. Mefias in the Hebrew tongue, Christ in the * Greek. Meffias, the * súpfore, language of Andrew and the woman of Samaria, who fpake in Syriack; Mearici Goods Chrift, the interpretation of S. John, who wrote his Gospel in the Greek, soegulus os

Olds ávne Xer as the most general language in those days; and the signification of them sòs, ledalovou both is, the Anointed. S. Paul and the rest of the Apostles, writing in axéog'Enrádo that language, used the Greek name, which the Latins did retain; calling memang

porn, None him constantly Christus; and we in English have retained the fame, as † From nun universally naming him Christ.

unxit; in the

; Hebrew Min and nun unetus, in the Syriac R un: in the Greek, by changing w into o, by omitting a guttural not fit for their pronunciation, and by adding s, as their ordinary termination, nun is turned into Measias. That this was the Greek Xossòs, 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 Chreftus, from the Greek Xgusós. SoSuetonius in the life of Claudius, 6.25. Judæos impulsore Chresto afliduè tumultuantes Romà expulfi. Which was not only his mistake, but generally the Romans at firi, as they named him Chrestus, so they called us Chreftiani. Tertul. adu. Gentes. Sed & cùm perperam Chrestianus pronunciatur à vobis (nam nec nominis,certa est notitia penes vos) de fuavitate vel benignirate compofitum eftLactan. 1. 4. 6. 17. Sed exponenda hujus nominis ratio eft propter

ignorantium

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[graphic]

ignorantium errorem, qui eum immutatâ literâ Chrestum solent dicere. Upon which mistake Justin Martyr justifies the Christians of his time. 'Erricov ye ex rõ xannfoamplía suāv óvónal, xensórc7o6 wwagxopely. And again, ter Slavo (or rather Xensiavol) Selveu rainfogonedd, to ä xensòx picciat dixanov. Apol. 2. It was then the jonorance of the Jewil affairs which caused the Romans to name our Saviour Chreftus, and the true title is certainly Chriftne Xersos i tö nexeias, faith Justin. TÒ Tý Xessä сroude wgūtov Matí de tots xeroplongés iOGron, says Euseb. Dem. Evang. l. 4. c. 15. Quoniam Græci veteres xercat dicebant ungi, quod nunc cadoras, ob hanc rationem nos eum Christum nuncupamus, id est, unctum, qui Hebraicè Messias dicitur. Lact. l. 4. c.7. So the Latins generally Christus à Chrismate: and without question Xersos is from xéxersali Yet I conceive the first signification of this word among the Greeks hath not been hitherto sufficiently discovered. The first of the Ancients in whom I meet with the word Xersos is Æschylus the Tragedian, and in him I find it had another sense than now we take it in: for in his Lane quage that is not reason which is anointed, but that with which it is anointed; so that it signifieth not the subject of uns ction, but the ointmeni as diffused in the subject. The place is this in his Prometheus Vinctus,

Ούκ ω αλέξημ' εδέν, έδε βρώσιμος

Οι χρισόν, έδε σίσον, αλλα φαρμάκων

Xprią xalecxéanoylo Prometheus hews himself to be the inventor of the Art of Physick, 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 εκρομnds it. Ουκ ώ δεν βοήθημα θεραπείας έδε Αιο βρώσεως προσφερόμεμον (which is εδε βρώσιμων in Eichylus) έτι και di inixebrews Ewdev, (which is Š xerson) • Algi w rews, (rõro ä drinor to woso.) So Eustathius, Tears Daglános idéar παρ' Ομήρω, επίπασα, ως νω επί Μενελάο, ώπερ ήπια φάρμακα είδος πάσες ο Μαχάων και κοιτά οίον ιες κρίες: si misce a Aigúrov, 787° ési mód Á cótipic. Ad. 11. d. As therefore from wiw wiow risor, so from xesw xeícw, xera cóv. And as wisor is not that which receiveth drink, but that drink which is received, not quod potat, but quod potabile est; lo sérson is not that which receiveth oil, but that which is received by inunction. So the Scholiaft upon Αriftophanes, Τών φαρμάκων τα κ έσι καταπλασα, τα 3 κρισα, τα 3 ποθώ. And the Scholiaft of Theocritus, 1st,

To paguaxcute tee sice messa, továrie xerómeda eis teegarov ta' wola, šlov, úree wivoresfera trinusa, for ärre émia átlo . Idyl. 11. So that xerson in his judgment is the same with ilxerson in Theocritus.

Ούδέν σο τον έρωτα σιφύκι φάρμακον άλλο,
Noxía, ör' Txersov, fuir doxvi, őr' TITASON,

Η ται Πιέριδες In the same sense with Æschylus did Euripides use xerson pequaxon in Hippolyto, tīórego ã xerson wotn to Dáguaxov; and not only those ancient Poets, but even the later Orators; as Dion Chrysostomus: None g8 xé egy sy die paar ulus CasualG, rooģva fuga drepeagulan, uc As, óx was pugueuwe xessão i soliwr. Orat. 78. And the Lxx. have used it in this sense; as when the Hebrew speaks of Thuni mw oleum unctionis, they translate it a fixe xuplex in it xe parli cố taaks xersó, Lev. 21. 10. and again verse 12. • Thwn oti tó üliové acuor to xerson i T. Oleum unctionis then is aaron xgisov, which in Exodus 29.7. and 35.13. and 40.9. the same Translators, correspondent to the Hebrew phrase, call famion xerouala, and more frequently éretor xerciws. The place of Sophocles is something doubtful, "Obev Módos taveuse ou tãs werd gs walxeisw Curregibles ini aeg peor Inegs for though the Scholiaft takes it in the ordinary Sense, wálxebsw] LeírH TU DÉTAW Kysy tự xerat év7o aét1Q Currexege pelúc say dignoatris qñ meloi tã Iness. yet both räs weegs before it, and Curregubeis, after, seem to incline to the former sense, p. 354. and in the next page og fixerson is clearly attributed to the 'intment. To oáguaxov tõt' örvegy, dexlivu saw Olguns ã©sxlov ů muxois COSERV έμε, “Εως αν αρ7ίκρισαν αρμόσαιμί πο, from whence Deianira Jays prefently, έχρισα μαλλιώ. But though it appears from hence that the first use of the word ressòs among the Greeks was to signifie the act or matter used in inunction, not the subject or person anointed; yet in the vulgar acception of the LXX. it was most constantly received for the person anointed, of the same validity with xeratris or rexeiopelo, (Suidas xeisas, o xexeso pelecuciraso) as also with enrere lic For though Lactantius in the place fore-cited seems to think that word an improper version of the Hebrew nown, unde .in quibusdam Græcis scripturis, quæ malè de Hebraicis interpretatæ sunt, nesukelic, id est, unguento curatus, scriptum invenitur, dod rõ incipiats, yet the Lxx. have so translated it, Numb. 3. 3. oi legais oi nous Néer. And although Athenæus hath observed on múe we per ési xebrucela, ta de cáncipepecic yet in the vulgar use of the words there is no difference, as he himself Speaks a little after, To ä kerraat TỰ Tolów dacárencelo pretreat cirkev. And Plutarch. Sympof. l. 3.6.4.'TIúly a Sam Ti Cuavat avo po wywartir n uuegy céngaipeu évous senasoy divariua den 8. cau 8 to xe Tudo T Cofee & Sey: So Helych. Axeta, Ai xe Kem lót, HLV đề. AAoiện, xe cus. Schol. Hom. Xproscéutuan, chapluar. od. S. And Suidas, 'Hanaiuuel, xerouw. Hence Eustathius, 'Iscov syötricod wweLevel 4 18 T: xeko, S T8 của Quý T = teka sẤg xeữy cho em ô, test 9, Tp 3 A60, 15g và chế . o. g. So Eufebius, Τρίτη τάξα χρισον αυτόν γε ουίναι ελαίω, και το εξ ύλης Cωμάτων, αλλά το ανθέω τ αΓαλλιάσεως ελαμίον wreisngi. Hist. Ecclef. 1. 1.c. 3. Xgisos then in the vulgar sense of the Lxx. is a person anointed, and in that Sense is our Saviour called Christ.

Nor is this yet the full interpretation of the word, which is 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 fer apart, as ordained to fome special 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 consecration of it. Mofes anointed the Tabernacle and all the Vessels, and this anointing was their dedication. Hence the Priest that is anointed signifieth, in the phrase of Mofes, 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 fet apart by God, anointed with most facred 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. Aud this may suffice for the signification of the word.

That

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