Theologicall questions, dogmaticall observations, and evangelicall essays, vpon the Gospel of Jesus Christ, according to St. Matthew Wherein, about two thousand six hundred and fifty necessary, and profitable questions are discussed; and five hundred and eighty speciall points of doctrine noted; and five hundred and fifty errours confuted, or objections answered: together with divers arguments, whereby divers truths, and true tenents are confirmed. By Richard VVard, sometimes student in the famous vniversities of Cambridge in England: St. Andrews in Scotland: and Master of Arts of both the kingdoms; and now a preacher in the famous city of London.

VERS. 23. Behold a Virgin shall be with child, [Vers. 23,] and shall bring forth a sonne, and they shall call his name Emmanuel, which is by interpretation, God with us.

This verse is a recitation of a prophesie,* 1.1 from Esay 7.14. the scope of which prophecie is this, Achaz feares, Esai comforts him, and for the further strengthning of him offers a signe, which Achaz refuseth: the Prophet, disdaining this his obstinacie, doth repeate a generall signe, verse 14. adding a particular signe verse 14.16. [Observ.] The malice of the Jewes against Christ, and the truth of the Gospel doth evidently appeare by this place: for

First, they will not grant, that it is to bee un∣derstood [Obiect. 1] of Christ the Messias: but either first of Hezekiah; or secondly, of Shearjashub, the sonne of Achaz. Isa. 7.3. of thirdly, of some other of Achazes sonnes, whi••h was not as yet borne.

But to this I answer, [Answ.] the first and second were already borne; and how can the third be called Emmanuel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God and Man, without blasphemie?

Secondly, they object further, It is not likely [Object. 2] that the Prophet would give a remote signe of an approaching deliverance: or thus, the con∣ception and birth of the Virgin Mary could not be a signe unto Achaz, to whom it was promi∣sed and made, seeing it fell out 800. yeares at the least after Achazes death.

It is answered, first, the Prophet doth not [Answ. 1] give a remote signe of an approaching delive∣rance; for here are two prophecies, as followes by and by. Secondly, although the Prophet [Answ. 2] should doe thus, yet were it no new thing, there being divers instances of the like in Scrip∣turep 1.2.

Thirdly, This signe was not promised unto [Answ. 3] Achaz, that wicked King, that would not aske of God a signe, (Esay 7.) but unto the house of David, which continued unto the time that Christ was borne of the Virgin Mary; as ap∣peares by the genealogie of Christs drawne from David and Abraham, by Saint Matthew unto Ioseph, and consequently unto Mary, as hath beene aforesaidq 1.3.

The Jewes object againe, The following [Obiect. 3] scope doth shew that this is spoken of a child, either borne already, or to bee borne hereafter unto Achaz, verse 15.16.

I answer those two verses doe not belong to this child: for the proofe of this, [Answ.] see Iunij Pa∣arell. fol. 8.

They further object, the word Halma doth [Object. 4] not alwaies signifie a Virgin, but sometimes a young woman, who is married.

I answer, it signifies alwaies in Scripture a [Answ. 1] Virgin, except onely Prov. 30.19. where Halma is taken not for a pure Virgin, but for a Virgin in shew, or outward appeareance, as verse 20.

I adde one answer more, which may serve as [Answ. 2]

a generall solution of all these objections; That we have the testimony of the holy Spirit in this verse, confirming from heaven unto us, that this prophecie is meant onely of Christ the true Messias.

[Answ. 3] Lastly, because this question is not questioned amongst Christians, as also because othersr 1.4 handle it something largely, I therefore pro∣secute it no further.

[Sect. 2] §. 2. Behold a Virgin shall bee with child, &c.] A Virgin in Hebrew is Halma,* 1.5 derived from the root Halam, which signifies to hide, because Virgins were wont warily to be retained, and de∣tained in their Fathers house, untill they were espoused: [Observ.] Teaching all Parents carefully to re∣gard the chastity of their daughters, and neither by ill examples, or too much liberty, or by suf∣fering them to frequent the society of wanton persons, endanger the staining of their Virginity.

Some hence may question, why are they so charily to be kept? [Quest.] they are filia bonae spei, very hopefull; vertue shewes it selfe in them, and therefore what neede is there to keepe them like Lyons in a grate, or birds in a cage? we hope wee may safely suffer them sometimes to runne and fly abroad.

I answer first; Casta est quam nemo rogavit, per∣swasion [Answ. 1] is strong, and there are subtile induce∣ments unto lewdnesse, and little doe we know whether they will hold out or yeeld, untill they be assaulted: and therefore the safest way is to preserve them from all cords of vanity, that draw on iniquitys 1.6, that is all occasions that may pro∣voke unto sinne.

Secondly, Nature is flexible, and youth easi∣ly [Answ. 2] to be seduced, the least sparke will set gun∣powder on fire: and dry flaxe burneth quickly: there is naturally some wantonnesse in young maides, as well as in young men; and therefore parents should bee the more carefull of them, giving no way to their wantonnesse, but circum∣spectly curbing, and warily restraining it.

Thirdly, Virginity is a Iewell never to bee [Answ. 3] recovered, being once lost: and therefore pa∣rents in regard of their owne reputation, and their childrens perpetuall credit, should have a carefull eye over them.

§. 3. His name shall be called Emmanuel, which [Sect. 3] being interpreted, is God with us.

Three things may bee observed from these words.* 1.7 1. There is none so pure, but malice can deprave, no truth so infallible, but the perverse braine of man will object against it. 2. This verse evidently proves the deity of Christ, be∣cause this name Emmanuel given unto Christ, doth testifie that in the person of Christ, God is with us. i. e. united with our flesh. 3. yet there are some who dare oppose the truth of it.

Eniedinus, a Samosatenian Heretike doth here [Obiect. 1] object. It followes not that Christ is God, be∣cause he is called Emmanuel. 1. because many are said to be that which they are not. 2. Many have beene called Emmanuel, who were not Gods.

[Answ. 1] I answer first, It is blasphemie to say, that Christ is not that, which hee is called: for if so, their God should mocke and deceive his people, and Ioseph and Christ by a false name, which is blasphemy to utter.

Secondly, Other Emmanuels have nomen sive re, [Answ. 2] Christ nomen et re••••: others are onely so called, but unto Christ the name doth truely agree, hee having this name given unto him, to expresse the nature of his person: he being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the New Testament doth ever and anone con∣firme: as; the word became Flesh, and God was ma∣nifested in the Flesh, and the like phrases: And therefore he onely is the true Emmanuel.

It is very doubtfull (saith the same hereticall [Obiect. 2] objecter) whether Christ were called Emmanuel or not: because neither the Angel nor the E∣vangelist doe call him Emmanuel, but Iesus.

I answer, First, if hee bee Iesus the Saviour, [Answ. 1] then is hee God and man, because none could save us but such a one, as is proved before verse 20.

Secondly, God called Christ Emmanuel, not for [Answ. 2] this end, that it should bee the proper name of the Messias, but that it might signifie his wonder∣full person, mercy, and grace, in being God and Man, and becomming Man for us: and there∣fore the Angel (from that prophesie Esa. 7.14.) saith that in regard of his person he shall bee cal∣led Emmanuel, but his proper name shall be Iesus: Thou shalt call his name Iesus, verse 21.

Notes

• * 1.1

  Exposit.
• p 1.2

  Vide Iu∣nii Parall, fol. 8.
• q 1.3

  Pareus s.
• r 1.4

  Mayer s. & Pare∣us s.
• * 1.5

  Exposit.
• s 1.6

  Esa. 5.18.
• * 1.7

  Observa.