The judgement of the ancient Jewish church, against the Unitarians in the controversy upon the holy Trinity, and the divinity of our Blessed Saviour : with A table of matters, and A table of texts of scriptures occasionally explain'd / by a divine of the Church of England.

CHAP. XIX.

That the New Testament does exactly fol∣low the Notions which the Old Jews had of the Trinity, and of the Divinity of the Messias.

WHoever shall attentively examine the method which our Saviour and his Apostles follow in the New Testament, will find it exactly suited to the Notions which the Jews had entertained, and which they had from the Writings of the Prophets.

It was absolutely necessary it should be so, because the Doctrine concerning the coming of the Messias, began to be more narrowly inquired into among the Jews, when they saw Herod who was an Idumean, setled in the Throne of Judaea; it being at the just time markt out for the coming of the Messias by Jacob's Prophecy, Ge. xlix. 10. The Scepter shall not depart from Judah, nor a Law-giver from be∣tween his feet, until Shilo come, and unto him shall the gathering of people be. An Angel there∣fore appears to the Virgin Mary that was to be the Mother of Christ, and shews the man∣ner of his Conception, which was to be by the operation of the Holy Ghost. He names the Child who was to be born of her, Jesus, and declares that he should be the Son of the Highest, and that of his Kingdom there should be no end: Alluding to Psal. ii. and to many o∣ther

places of Scripture, where the Messias is described as one that was to be the Son of God.

Next the Angel appeared to Joseph, who was upon parting with his betrothed Wife, the Blessed Virgin, and told him, she should bring forth a Son, and must name him Jesus, because he should save his People from their sins. Whereupon the Evangelist saith, that this Child was he of whom the Prophet fore∣told he should be Emanuel, God with us. He was to do that for his People, which none but God was able to do, to save them from their sins. How could he shew it better that he was the God of the Jews, to whom Judea belonged as his Country, and the Jews as his People, as it was foretold, Is. vii. and viii? That God, whose very Name Habakkuk had named, Hab. iii. 18. the God of my Salvation, so called, saith Jonathan's Targum, because of the wonderful things that God would do by his Messias.

Another Angel brings to the Shepherds the news of Christ's Birth; and what words does he use? He names him the Christ, the Lord, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Jehovah, God's own proper name, Luk. ii.

The Wisemen came from the East to Beth∣lehem, guided by a new Star, to worship him; and amongst other Gifts, presented him with Frankincense, which by the Law was to be offered to God alone: Shewing thereby that they owned him for that heavenly Star spo∣ken of by their Countryman Balaam, Numb. xxiv. 17. And for that King of whom it was foretold, Psal. lxxii. 10, 11. The Kings of

Tharshish, and of the Isles, shall bring presents; the Kings of Sheba and Seba shall offer gifts: Yea all Kings shall fall down before him, all Nations shall serve him.

Simeon inspired by the Spirit of Prophecy, said, that Christ was to be a light to lighten the Gentiles, Luk. i. 79. alluding to Isaiah xlii. 6. and lx. 1. which speaks of the Messias.

He said further, that this Child was to prove the fall of many in Israel, according to that Prophecy, Is. viii. 13, 14. Sanctify the Lord of Hosts himself, and let him be your fear, and let him be your dread: And he the Lord of Hosts shall be for a sanctuary: but for a stone of stumbling, and a rock of offence to both the houses of Israel; for a gin and for a snare to the inhabi∣tants of Jerusalem. In which place the Pro∣phet speaks of the Lord of Hosts, and clearly points out the Messias, or the Word according to Jonathan's Targum.

And because the Angels had celebrated the Nativity of Christ with their Acclamations, St. Paul, Heb. i. 6. applies to him what the Jews had added to the Song of Moses in the LXX. Deut. xxxii. 43. Let all the Angels of God worship him, at his coming into the World: which words are also found Psal. xcvii. 7. from whence they had added them; as well as some others borrowed from other places of Scripture, which the Jews understand of the Messias.

Hitherto a judicious Reader will find no notion, but what is perfectly like to those of the Old Testament, and of the Writings of the Jews, about those places of Scripture which

call the Messias Jehovah, or represent Jehovah as him that should be the Messias.

Mr. N. who does suspect the Primitive Christians to have added these words, Matt. xxviii. 19. Go and teach all Nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, to favour the new Do∣ctrine of the Trinity, might as well at one blow have cut off those places in St. Matthew, Matth. i. 20. and St. Luke, Luk. i. 79. which do more strongly assert that Doctrine. For there we find the Highest, the Son of the Highest, and the Holy Ghost, three Persons as distinct as words could make them: And the Messias is as plainly called Jehovah as can be. Both Angels and Prophets either shew or own the Ancient Prophets to have been fulfilled in Christ. There is nothing in all this that looks like a Collusion.

John the Baptist, Luk. iii. 3. preacht Re∣pentance, as it is written, Is. xl. 3. The voice of one crying in the wilderness, prepare ye the way of the Lord, make his paths strait; and all flesh shall see the salvation of God; owning the Mes∣sias to be God and Jehovah. When the Jews took him to be the Messias, he told them, that he was not worthy to unloose the latchet of his shoes; that he was before him; that he shall bap∣tize them with the Holy Ghost, and with fire. And that he was spoken of, Mal. iii. 1. Now Mala∣chi calls him Jehova, though he also calls him the messenger of the Covenant, as I observed before.

Christ is baptized by John, who at first re∣fused to baptize him, knowing the dignity of his Person, whose Forerunner he only was.

But God the Father cries from Heaven, This is my beloved Son, in whom I am well pleased; confirming what he had said of the Messias, Is. xliii. 10.

The Holy Spirit descended upon him in the form of a Dove, to fulfil the Prophecy of David, Psal. xlv. 7. O God, thy God has anointed thee with the oil of gladness above thy fellows: And that of Is. xi. 2. And the spirit of the Lord shall rest upon him. The three Persons of the Trinity did then so visibly manifest themselves, that the Ancients took from thence occasion to bid the Arians, Go to the river Jordan, and you shall see the Trinity.

He was in the Wilderness tempted by the Devil, but the main stress of his Temptation the Devil laid on these words, if, or rather, since thou art the Son of God: For, knowing the illustrious Testimony which was given him at Jordan, and by John the Baptist, Joh. i. 34. I saw, and bare record that this is the Son of God, He took from thence occasion to tempt him.

In his conversation with Nathanael he be∣gins to discover to him the Mystery of his being God, by comparing himself to the Ladder which Jacob saw in a Dream, Joh. i. 51. Hereafter you shall see heaven open, and the Angels of God ascending and descending upon the Son of man. And I observed before, that Philo attributed that Apparition to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Restorer of intercourse between God and Man.

At a Marriage in Cana, to shew that his Commission was much above the meanness of his Education and Trade, he spoke some∣thing

sharply to his Mother, Joh. ii. 4. Wo∣man, what have I to do with thee? Much as he had done, being yet but Twelve years old, when upon her complaining that his Father and her self had sought him sorrowing, he gave her this Answer; How is it that you sought me? wist ye not that I must be about my Father's busi∣ness, Luk. ii. 49?

Soon after he went to Jerusalem, and drove out of the Temple the Sellers and Mo∣ney-Changers, and told them, Take these things hence, make not my Father's house a house of merchandise, Joh. ii. 16. The Jews surpri∣zed at that commanding Style, askt him a Sign, to shew his Authority: To whom he answered, Destroy this Temple, and in three days I'll raise it up, ver. 19. foretelling his Resur∣rection, and declaring that he was to be the Author of it, v. 21. which, in the opinion of the Jews themselves, is the proper Chara∣cter of God, who has, say they, the Key of the Womb to make it fruitful, the Key of the Heavens to send down Rain, and the Key of the Grave to raise the Dead out of it. Beth Israel ex Sanhedrim, fol. 140. col. 3.

To satisfy Nicodemus, a Ruler of the Jews, about the greatness of his Person, he tells him, contrary to the opinion of some Jews, Pirke R. Eliezer. c. 41. who believed that Mo∣ses had ascended up into Heaven from Mount Sina; That no man had ascended up thither, but he that was come from thence, even the Son of man which was there, Joh. iii. 13. But how could he be in Heaven, and have descended from thence? Because he was the Son of God, whom God had sent to save the world, v. 17. In

which Expressions he alludes to the Prayers of the Old Jews, before mentioned, where the Church begs, that a Saviour would come down from Heaven, even the true Jehovah. Is. lxiv. 1.

When John's Disciples came to their Ma∣ster to complain that he whom he had lately baptized, did himself baptize, and draw the Multitude after him: To give them a nobler notion of Christ than they had before, he told them plainly, that he was only the friend of the bridegroom, but that Christ was the bride∣groom himself, Joh. iii. 29. Intimating by that Similitude that Christ was God, according to the Prophecy in Hosea, ch. ii. 19, 20. I will betroth thee unto me for ever. This John's Dis∣ciples well knew; and that the Messias was spoken of, Psal. xlv. in which he is expresly named God: That Solomon's Song did speak of him: And the Jews believe to this day, that God was spoken of there by Solomon. And this has obliged the Holy Writers to give to the Messias the name of Bridegroom, and to the Church that of a Bride, as may be seen in St. Paul, and in the Revelation.

John the Baptist further tells his Disciples that Christ was before him in Dignity, be∣cause he was in being before him, Joh. i. 15, 30. and yet John was born six Months before our Blessed Saviour.

Jesus tells them that he came from above, whereas himself, though inspired and a Pro∣phet, was only of the Earth: That Christ was come from Heaven, and above all, That God was his Father, and that he had given all things into his hand, Joh. iii. 31, 35. shewing there∣by,

that it was he whom God spoke of, Psal. ii. 8. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.

Christ said, Luk. v. 20, 21, 24. to a man sick of the Palsie, thy sins are forgiven thee; which the Pharisees taking ill, because as they told him, God alone could forgive sins; he cu∣red the poor man, to shew that he had power to forgive sins; and consequently, that he was God by their own confession. And he performed that according to the Prophe∣cies which attribute to God, and to the Mes∣sias, the forgiveness of sins, Jer. xxxi. 34.

The Jews being angry with him, because he had cured an impotent man on the Sab∣bath-day, Joh. v. 16. he tells them, to justify what he had done, My Father works hitherto, and I work, v. 17. At which words they sought more to kill him, because he had not only broken the sabbath, but said also that God was his Father, making himself equal with God, v. 18. What would a good man have done in this case, one that had been only Man as we are? He would certainly have declared his abhor∣rence of such Blasphemy as was contain'd in these words. But then he would have told them these were not his words, but theirs. He would have them understand him aright, by saying, he did not make himself equal with God, but that in working a Miracle on the Sabbath, he only acted as the Prophets did, to whom, say the Jews, it was lawful to break some one Precept of the Law.

But instead of making any such Interpre∣tation, he goes on in the same tenor of words,

and a second time gives himself the title of the Son of God, and tells them, that what∣ever his Father did, he might do likewise, v. 19. That he would raise the dead, to prove himself equal with God, That as the Father raised up the dead, and quickens them, even so the Son quickens whom he will, v. 21. That that extraordinary Power was given him by his Father, it being his will that all men should honour the Son, even as they did the Father, v. 23. He proves again that he was the Son of God, by the power he had to raise up the dead; As the Father has life in himself, so has he given to the Son to have life in himself: And has given him authority to execute judgment also, because he is the Son of man, v. 26, 27. He applies to himself what was said in Daniel xii. 2. con∣cerning the Resurrection of the Dead, v. 28, 29. The hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth: They that have done good, unto the resurre∣ction of life; and they that have done evil, unto the resurrection of damnation. He appeals to John the Baptist, who had testified he was the Son of God, v. 33. At last he bids them search the Scriptures, v. 39. in which they would find that he was that Son of Man de∣scribed Dan. vii. 13, 14. and consequently equal with God: For who can sit on God's Throne besides the true God, as it is declared Psal. cx. 1. The Lord said unto my Lord, sit thou at my right hand, until I make thine enemies thy footstool. Which words the Jews understood of the Messias, agreeably to other Prophecies, in which he is so often called Jehovah, and the Son of God.

He justified his curing Sick People on the Sabbath-day, because he the Son of man was Lord of the Sabbath. But how could he be so, but because he was that Word which had gi∣ven the Law to the Jews; that Son of God equal with his Father, who consequently was Master of his own Laws?

He opened the Eyes of the Blind, and made the Lame to walk, to fulfil the Pro∣phecy, Is. xxxv. 4, 5, 6. Behold your God will come, he will come and save you; then the eyes of the blind shall be opened, and the ears of the deaf unstopt: Then shall the lame man leap as a hart, and the tongue of the dumb sing.

He multiply'd the Loaves in the Desert, to shew that he was that same Word, to which the Jews attributed the Miracle of Manna in the Wilderness. He tells the Jews, to the same purpose, that he was the Bread come down from Heaven, Joh. vi. 51. upon which it may be observed that Philo maintains that the Word was Manna, or at least Manna the Type of the Word. Lib. quod deterior. p. 137.

Having wrought so many great Miracles before the Jews, he askt his Disciples, what People said and thought of him? To which St. Peter answering according to the People's various Opinions, and at last confessing the Faith of himself and the other Disciples, that he was Christ the Son of the living God, he commends this Confession in Peter, though he had before refused to receive it from the Devil; and tells Peter, that God, even his Father, had revealed it to him, and therefore it must be true, Matth. xvi. 16, 17. And so it was, for God had spoken of it by many

of his Prophets, as I shewed before, by the very confession of the Jews.

He shews his Disciples how Elijah was come in the Person of John the Baptist, Matt. xvii. That therefore himself, to whom John had born witness, was the Messias, the true Jehovah, whose Fore-runner Elias was to be, according to the Prophecy, Mal. iii. 1. Be∣hold, I will send my messenger, and he shall pre∣pare the way before ME; and the Lord whom ye seek, shall suddenly come to his Temple, even the Messenger of the covenant, whom ye delight in, saith the Lord of hosts.

He gives his Disciples the power of Bind∣ing and Loosing, that is, of forbidding some things which Moses had permitted, and per∣mitting some which he had forbidden; re∣serving still to himself the power of directing them infallibly by his Spirit in those Acts of their Ministry; To shew that he was that very God who was to make a new Cove∣nant, as Jeremiah had foretold, chap. xxxi. 33. And that he had in him the Authority of a Supream Law-giver. For, who can give Laws to mens Consciences but the only true God?

In the Treasury of the Temple he tells the Jews that God was his Father; that he did no∣thing of himself, but as his Father had taught him, Joh. viii. 28. That he had spoke that which he had seen with his Father, v. 38. naming thus God, his Father, many times, which no Pro∣phet ever had done, nor no meer Man could do without the highest presumption.

He tells the Jews (who objected to him, that by saying that they who believed in him

should never see death, v. 51. he made himself greater than Abraham, v. 53.) That Abraham had seen his day, and was glad, v. 56. And as they replied, that what he said was impossi∣ble, because Abraham had been dead many hundred years, whereas himself was not yet fifty years old, v. 57. he answers with a repeat∣ed Asseveration, Verily, verily, I say unto you, before Abraham was, I AM, v. 58. plainly affirming two things, first, that he was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which had appeared to Abraham, and secondly, that he was God, whose name is, I AM, Exod. iii. 14. which the Jews apprehending, took up stones to cast at him, v. 59. as a Blasphemer, who made himself God, and equal with God.

Soon after he restored sight to one that was born blind, and had this confession from him, which he had before suggested to him, that he was the Son of God; and accordingly ac∣cepted his Adoration, Joh. ix. 35, 38.

He said, he was the good Shepherd, that he gave his life for the sheep, Joh. x. 11. That he had other sheep whom he would bring into his Fold, v. 16. that is to say, that both Jews and Gentiles belonged to him. That he laid down his life for them; and that he had power to lay it down, and to take it again, v. 18. shew∣ing by all these Expressions, that he was God, and the Messias, for the Title of Shepherd is given to God, Ps. xxiii. 1. and in many other places, which the Jews understood of the Messias.

Being in the Temple of Jerusalem at the Feast of the Dedication, the Jews desired him to tell them plainly whether he was Christ,

Joh. x. 24. To whom he answered from v. 25. to v. 37. I told you, and ye believed not. The works that I do in my Father's name, they bear witness of me: But ye believe not, because ye are not of my sheep, as I said unto you. My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand. My Father which gave them me, is greater than all, and none is able to pluck them out of my Father's hand. I and my Father are one. Then the Jews took up stones again to stone him. Jesus answered them, Many good works have I shewed you from my Father, for which of those works do you stone me? The Jews answered him, saying, For a good work we stone thee not, but for blasphemy; and because thou being a man, ma∣kest thy self God. Jesus answered them, Is it not written in your Law, I said ye are Gods? If he called them Gods, unto whom the word of God came, and the Scripture cannot be broken; say ye of him whom the Father has sanctified, and sent into the world, thou blasphemest, because I said I am the Son of God? It may be observed from these last words, that having been already accus'd of Blasphemy, because he made himself equal with God, not only he affirms it still, but proves it besides by an Argument from a les∣ser thing to a greater. For, says he, If God names Magistrates Elohim, because they are his Deputies; how much more may his Son be called so, whom he has consecrated and sent into the World? Alluding to the Psalms ii. and cx. in both which Psalms mention is made of the Messias, as the Son of God, and God.

Some days before his Passion he declared that the death of Lazarus had happened, that the Son of God might be glorified thereby, Joh. xi. 4. He affirmed that he had power to raise the dead, v. 25. I am the resurrection and the life, he that believeth in me, though he were dead, yet shall he live. And he received Martha's Con∣fession in these words; Lord, I believe, that thou art the Christ the Son of God, which should come into the world, v. 27.

Having kept his last Passeover with his Disciples, he promised them the Holy Ghost, as another Comforter, Paraclet, or Menahem, (by which last Name the Jews mean the Messias) which shews the Holy Ghost to be another Person. He speaks of this very empha∣tically, Joh. xiv. 16, 17. I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever: Even the Spirit of truth, whom the world cannot receive, because it sees him not, neither knows him: but you know him, for he dwells with you, and shall be in you. And again, v. 26. But the Comforter, which is the Holy Ghost, whom the Father will send in my Name, he shall teach you all things, and bring all things to your remembrance. And John xv. 12, 13, 14, 15. He gives the very same Notion about him which the Jews had.

He exprest himself so plainly concerning his coming from above, that his Disciples had no further doubts or difficulties about it. John xvi. 27, 28, 29, 30. The Father himself loves you, because ye have loved me, and have believed that I came out from God. I came forth from the Father, and am come into the World. A∣gain, I leave the World, and go to the Father.

His Disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb. Now are we sure that thou knowest all things, and needest not that any man should ask thee. By this we be∣lieve that thou camest forth from God.

Finding them so well informed in the space of four years Discipline under him, he puts up a Prayer to God in their behalf, John xvii. 1, 2, 3, 4, 5. Father, the hour is come, glo∣rify thy Son, that thy Son may also glorify thee. As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent. I have glorified thee on the Earth, I have finished the work which thou gavest me to do: And now, O Father, glorify thou me, with thine own self, with the glory which I had with thee before the World was. He could not more clearly express his eternal Pre-exi∣stence, and shew he was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which had appeared to Abraham, but was before Abra∣ham, because he was God. As Philo affirms it in divers places which I have already quo∣ted.

Being by Judas's Treason apprehended, he declared that the Angels were his Ministers, had he been pleased to make use of their Ser∣vice, Matt. 26.53. Thinkest thou that I cannot now pray to my Father? And he shall presently give me more than twelve Legions of Angels. For, what he said about his asking his Father for them, was, because he was then in a state of Humiliation. He did not ask, when he came attended with them at his giving of the Law on Mount Sinai, nor when Isaiah saw his Glo∣ry

in the Temple, and heard them sing, Holy, Holy, Holy. They were then in their Duty, which, as the Jews understand, their Prophets say is to adore the Messias.

Being brought before Caiaphas, at whose House the Counsel of the Jews was met, up∣on Caiaphas his adjuring him by the living God to tell them, whether he was the Christ the Son of God, Matth. xxvi. 63. Jesus said unto him, v. 64. Thou hast said: Nevertheless I say unto you; Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. Upon which he was con∣demned to dye as a Blasphemer. From whence it appears what notion the Jews had of the Messias: And that they believed that Son of man spoken of, Dan. vii. 13, 14. to be the very Son of God; who had a second Throne set for him, and came with the Clouds of Heaven as God: This being the ordinary description the Prophets make of him.

Being condemned as a Blasphemer, for taking the Title of Jehovah, and of the Son of God, the People, by way of mockery, called him the King of the Jews, the Son of God, and Saviour; which justified his Pre∣tension. Luke xxiii. 35, 36, 37, 38. And the people stood beholding, and the rulers also with them derided him, saying, He saved others, let him save himself, if he be Christ the chosen of God. And the Souldiers also said, If thou be the King of the Jews, save thy self. And a superscription was written over him, This is the King of the Jews. And Matt. xxvii. 39, 40, 41, 42, 43. They that passed by reviled him, saying, Save thy

self: If thou be the Son of God, come down from the Cross. Likewise also the Chief Priests said, He saved others, himself he cannot save: If he be the King of Israel, let him now come down from the Cross, and we will believe him. He trusted in God, let him deliver him now, if he will have him; For, he said, I am the Son of God.

He cried upon the Cross with a loud voice, Eli, Eli, Lamma sabachthani, My God, my God, why hast thou forsaken me, Mat. xxvii. 46. These words are the beginning of the 22th. Psalm, and very agreeable to those words in Psal. xlv. where he that is God himself, or the Psalmist for him, does nevertheless call the Father his God; saying, O God thy God has anointed thee. Accordingly the Centurion that guarded him, having heard this Cry, and also that with which he expired, saying, Father, into thy hands I commend my Spirit; said, Truly this was the Son of God, Mark xiv. 39.

After his Death, his side was run through, that the Scripture might be fulfilled, Joh. xix. 37. relating to that Prophecy, Zech. xii. 10. which the Ancient Jews understood of the Messias. [Breshit Rabba on Gen. xxviii. and Rabbi Abenezra on this Text.] And yet the words of that Prophecy come from the mouth of the Lord Jehovah, Zech. xii. 1, 4. saying, I will pour upon the House of David, and upon the inhabitants of Jerusalem, the Spirit of grace and supplication, and they shall look upon ME whom they have pierced, and they shall mourn for him, as one mourns for his only Son.

Being risen from the Dead the third day, as he had foretold, the Angel that gave the Women the first news of it, called him Lord,

that is, Jehovah, Mat. xxviii. 6. as the Angel had done, who gave the Shepherds the tidings of his Birth, Luk. ii. 11.

Soon after, he appeared to his Disciples, and did constitute them Heralds of the New Covenant, which he had made with Man∣kind in his Blood; of which Covenant Je∣hovah is said to be the Author, Jer. xxxii. 40. I will make an everlasting Covenant with them: And I will put my fear in their hearts, they shall not depart from me. Afterwards he did promise to send them the Holy Ghost, Luk. xxiv. 46, 47, 48, 49. He said to them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preacht in his name, among all Nations, beginning at Jerusalem. And ye are witnesses of these things. And behold I send the promise of my Father upon you: But tarry ye in the City of Jerusalem, until ye be endued with power from on high.

Before his Ascension he gave them Symbo∣lically the Holy Ghost, which he was to send fully upon them forty days after, Joh. xx. 22. He breathed on them, and said, receive the Holy Ghost.

Thomas not being then present, nor be∣lieving what others told him, that they had seen the Lord Jesus, Christ appear'd to him, and so throughly satisfied him of the truth of his Resurrection, that thereupon he remarka∣bly owned him his Lord and his God, v. 28.

He bids them Baptize in the Name of the Trinity, Mat. xxvii. 18, 19, 20. All power is given unto me in Heaven and in Earth, Go ye therefore and teach all Nations, Baptizing them in

the Name of the Father, and of the Son, and of the Holy Ghost, Teaching them to observe all things whatsoever I have commanded you. And lo I am with you always, even unto the end of the World. In which words he visibly relates to many Persons, and where he represents himself as the Shekinah that was always with the people under his conduct.

Being ready to go up into Heaven, he recei∣ved their Adorations, Luk. xxiv. 51, 52. While he blest them he was parted from them, and carri∣ed up into Heaven: And they worshipt him, and returned to Jerusalem with great joy.

And St. John declares that the end for which he writ his Gospel, was, That we might believe, that Jesus is Christ the Son of God; and that believing we might have life through his Name, Joh. xx. 31.

I thought it necessary, thus in short, to sum up the chief Particulars which the Four Evangelists have observed about the Life of our Saviour. To shew plainly and briefly to the Reader, that the Gospel follows the same Notions which the Old Testament had given of the Messias, and which the Jews in Christ's days had generally received. First, That in the Divine Nature there is a Father, a Son, and a Holy Ghost. Secondly, That the Son, which was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is the promised Messias, Thirdly, That the Holy Ghost was to be gi∣ven by the Messias, and to come, being sent both by the Father and the Son, as the Son was sent by the Father to save the World.

This is a Subject of moment; our Adver∣saries are Men of Parts and Wit. And be∣cause,

to rid themselves of all Difficulties in these Mysteries, they maintain that the Gos∣pel proposes only this one fundamental Arti∣cle of Faith, That Jesus, as man, is the Messias. It will be convenient to add to what has been observed out of the Gospels, some more Ob∣servations drawn from the Writings of the Apostles, and the first Christian Writers, to shew what Notions they had of these things: Namely, the very same which are exprest in the Gospels, and were then acknowledged by the Jews.