Jesus and the resurrection justified by witnesses in heaven and in earth in two parts : the first shewing that Jesus is the Son of God, the second that in him we have eternall life / by Symon Patrick ...

CHAP. VI. Concerning the Testimony of the FATHER.

WE must begin, as we did before, with the Witnesses in Heaven: the first of which, you know, is the FA∣THER; who spake three times from Hea∣ven by an audible voice, to testify to our Lord Jesus. And if you examine a∣gain all that he hath said, you will find both these things recorded in his words, that he hath given us ETERNALL LIFE, and that this LIFE is in his Son.

I.

The first time that God the FATHER spake from Heaven was at our Saviour's Baptism; when the Heavens were ope∣ned, and a Voice came from thence, which said, Thou art my beloved Son, in thee I am well pleased. iii. Luk. 22. In which words there are two things very

remarkable, which plainly testifie to the Truth of those two now mentioned, that LIFE is in his Son, and that we shall partake of it.

I. That He calls Jesus his SON, and his beloved Son. Which being spoken from heaven in such a glorious manner as the Gospell describes it, must needs signifie him to be his SON in the most eminent sense; for it was never said to any Angel in this sort, Thou art my Son, my beloved Son. This declared him to have the fulness of the Godhead dwelling in him bodily, to be invested with his own authority and power, and to be that Seed promised who should bless all the World: which is a thing too great for a∣ny one to doe but for GOD himself. It was by an audible voice from heaven that the Angel of the Lord called to A∣braham, to tell him the LORD had sworn by himself, that in his seed all the nati∣ons of the earth should be blessed. xxii. Gen. ver. 15, 16, 18. And so now, to shew us the Seed was come who should be such a great Benefactour to mankind, the LORD himself speaks by a voice from Heaven, declaring Jesus to be his SON, the Authour of that Universall

Bliss which he had promised. Which tells us plainly enough that LIFE is in him: (which is one of the things that St. John affirms upon this Record:) for else he would not be such a Son as he now de∣clared him, able to bless all Nations. Who it is manifest had him not for their visi∣ble Leader, as the Israelites had Moses and Joshua to give them a temporall in∣heritance; and therefore were to have his spirituall Divine Benediction in ano∣ther world, where He is the authour of e∣ternall Salvation to all that obey him.

And lest you should imagine this to be merely a collection of mine own, which I have forced out of these words, I will refer you to our Saviour's own interpreta∣tion of them in that speech of his v. Joh. 26. For as the Father hath life in himself, so hath he given to the Son to have life in himself. Here he teaches us to argue, that, if he be the SON of God, as this voice said he was, then he is by the same voice declared to have LIFE in himself; be∣cause the Father hath so, whom his SON, his onely SON, doth perfectly resemble. And he teaches us withall, that this is a power communicated to him, as he is the Christ: for he saith the Father hath given

him to have life in himself, and that (as you reade in the next verse) because he is the Son of man; that is, the great per∣son he promised to send of the seed of Abraham. Now we reade of no other time when the Father might be said to have given him this power, but now, when he owned him for his SON, and anointed him, as you shall hear, with the Holy Ghost, to preach the glad tidings of immortal life. Now God the Father sea∣led and authorized him to be the person, to whom we must repair for the meat that endureth to everlasting life. vi. Joh. 27. He declared him now to be the bread of God, as he calls himself, which gives life to the world, ver. 33. the bread of life, ver. 35. the living bread, ver. 51. the manna which came down from heaven, and nourishes to eter∣nall life: in short, to have all things com∣mitted to him, that whatsoever things the Father doeth, these also, you may be sure, the Son doeth likewise. v. Joh. 19. He doeth them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, after the same equality and perfect likeness of power: (as Greg. Nazianz * 1.1. expounds the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 likewise in this place.) So that we need no more doubt of his ability, then we do of God the Father's, to give eter∣nall life to all his followers.

II. And that he will imploy his power to make us partakers of it, (which is the other part of the Record concerning this Eternal Life,) is manifest from the next part of this voice of God the Father, which said, in thee I am well pleased. He expresses here, that he takes a singular delight in this person, and bears such a dear affection to him, that there is no∣thing he will deny him. Now that here∣by is denoted also his exceeding great love and good will towards all those that belong to his Son, you may be soon satis∣fied, by observing that these are the very words wherein God declares his loving∣kindness towards his Church in the days of Christ, lxii. Isa. 4. There the Lord calls her 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hephzi-bah, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (as some Greek versions render it,) my delight is in her. That's the reason he himself gives of her name, as it there fol∣lows, for the LORD delighteth in thee. Where the LXX use the very word in which this voice from heaven is recor∣ded, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the LORD is well pleased in thee. From whence I think it reasonable to conclude that, the same thing being said of both, God de∣clared his delight in all Christians, and the pleasure he will take in bestowing his

benefits on them, when he declared him∣self to be well pleased in this his dear Son, whom they acknowledge for their Lord and Master. He tells us by this voice, that he will be reconciled to us, and, for∣getting our ill behaviour towards him, will espouse us to himself (as it follows in the Prophet) in the tenderest love, and rejoice to bestow his choisest favours on us.

And that this is no inference merely wrung from these words, or a notion of my own contrivance, you may presently agree, if you consider that thus John Ba∣ptist, in all likelihood, understood them. For seeing Jesus, a little after he had ba∣ptized him, coming towards him, he cried out, Behold the Lamb of God that taketh away the sins of the world. i. Joh. 29. And again, the next day after this he pointed two of his Disciples unto Jesus, and said in part the very same words, Behold the Lamb of God, ver. 36. Now what is it to be the Lamb of God, but to be a Sacrifice of God's own appointment, so pleasing and acceptable to him, that it obtains all the ends for which it was offered? And what is it to take away the sins of the world, but by overcoming all the temptations to

which Adam yielded, and being obedient even to the death, to restore us unto a right of entring Paradise again, from whence our Sins have excluded us? to open the Kingdom of heaven to all belie∣vers, by removing, as I may say, the fla∣ming Sword; that is, taking those obsta∣cles out of the way that debarred us from approaching to the Tree of life? This, no doubt, is the compleat meaning of Carrying away the sins of mankind, which are the onely impediments that hinder us from the enjoyment of immor∣tality: and therefore being gone, we have free leave to return to it. Now John the Baptist had no other ground that we can find for this Conclusion, but onely this Voice, which I proved he heard, from the Father, concerning the pleasure which he took in his Son. Whereby he did as good as affirm, that his delight in Jesus, who delighted to doe his will, was so great, that he would re∣store us into his ancient love for his sake, and be perfectly appeased and reconciled to us by his means: so that we should be no longer banished from his blessed presence, but by the forgiveness of our sins be placed again in that happy state, from which we had stood so long exiled.

II.

Now from hence let us pass to take a review of the Second Testimony of the Father to him; where we shall find the same thing recorded again, that He hath given us eternall life, and that this life is in his Son; i.e. it is in his power to give it. The places are well known where we may meet with it, in xvii. Matt. and other Evangelists, which tell us that Je∣sus, being on an high Mountain with three of his Disciples, who were wont to attend him on particular occasions, was transfigured before them, and a voice came from Heaven, which said, This is my beloved Son, in whom I am well pleased; hear him. It would be too tedious to speak of this Mountain, and his Transfi∣guration there, in such a glorious manner that his Countenance shone as the Sun: (though this may reasonably be thought (as I shewed in the former Treatise) to be a representation of his Ascensi∣on into heaven, where he shines at the right hand of the Father, and is the Lord of glory.) And therefore I shall onely observe two things: first, the words now added to the voice formerly delivered;

secondly, the manner wherein they were spoken in the audience of those A∣postles.

I. As for the words now added in this second voice to those of the first, (where∣in he had declared him, as he doth here again, his beloved Son, in whom he de∣lighted,) they are these, HEAR YE HIM. Which are the very words that Moses spake to the Children of Israel when he prophesied of the Messiah, and said, (xviii. Deut. 15.) unto him ye shall hearken. And it may be one reason why Moses was now present when God spake these words in the Mount; that he might consent to this truth which was now so solemnly pronounced in his hearing, that Jesus was the Great person of whom he had prophesied. Now God bidding the Apostles HEAR HIM, and Mo∣ses himself, to whom they had hearkened all this while, being content that he should take his room; it is an argument of something to be declared by him that Moses had not spoken. And what should that be, but onely the words of Eternall Life, which was but obscurely intimated and shadowed in the ancient Law; but by him was preached so clearly and di∣stinctly,

that the voice of the Heavens is not more audible?

There is nothing, I shall shew in due place, that our Saviour preached so fre∣quently, nothing upon which he insisted so long and earnestly, and took such pains to settle in mens minds, as this belief, that Eternall Life shall be the portion of all that doe well. And therefore when God the Father bad them hear him, who made it his principall business to publish this glad tidings to the World, it was the ve∣ry same as if this Voice had said in ex∣press words, This is my beloved Son, in whom I am well pleased; believe it, He shall give you eternall life.

This is the Commandment his Father gave him, as you heard before, xii. Joh. 50. This is the will of him that sent him, vi. Joh. 40. This is the promise that he hath promised us, even eternall life, 1 Joh. ii. 25. And therefore he stands engaged to bestow it, and we agree with him for it when we enter into his service. For you may observe farther, that as to hear Moses was to embrace the Covenant that God made with them by him: so we can understand no less by hearing the Son of

God, then our entring into the New Co∣venant, of which he is the Mediatour; which is founded upon better promises then the former, whereby we have a title to a celestiall, not an earthly inheritance, whereof he is the Lord, and to which he hath engaged himself to be our Con∣ductour.

And indeed Moses and Elias, who were never called the Sons of God, much less by a voice from heaven so termed, ap∣pearing now with our Saviour in glory, it was a notable sign that He should be ta∣ken up to a far greater glory then theirs, and have power of changing men into such a condition as that wherein he was now transfigured; and in the mean time should preach that life and immortality, which they saw conferred upon those two persons to honour him.

Whom the Disciples, you may observe again, saw in a glory so much greater then the Law-giver himself now had, that if the voice from heaven had been silent, it would have been an argument our Saviour should be the Lord of glory. For when they desired to make their abode there, and for that purpose to

build three Tabernacles, they say, one for thee, and one for Moses, and one for Elias; putting him in the first place before the other two: which they would not sure have done, had not Moses and Elias done reverence to him as a greater person then themselves.

I shall end this with a Tradition a∣mong the Hebrews, which, if it signifie a∣ny thing, may serve to shew that Jesus is their long-expected Christ. For R. Be∣chai saith * 1.2, that when Jacob speaks of the coming of Schilo, he comprehends not onely the last Redeemer, (the Messiah,) but the first Redeemer also, i. e. Moses, who shall have the honour then to at∣tend upon the Messiah, and enter into the holy land: according to what the Ma∣sters say upon xv. Exod. 1. where the words are, then Moses 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall sing. And in the great Commentary upon Deutero∣nomy they write, (as the same Authour goes on,) that God said to Moses, Be∣cause thou didst give thy life for them in this world, (desiring that God would blot his name out of the book of life, to pre∣serve theirs,) in the world to come, i.e. the days of the Messiah, when I shall bring E∣lias to them, you two shall enter in toge∣ther.

Which may possibly be the mea∣ning of those words i. Joh. 21. Art thou Elias? and he said, I am not. Art thou that Prophet? i. e. Moses, who alone was worthy of the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Pro∣phet, above all others. Now if there were any ground of such expectation, that these two should come in their own per∣sons, you see it here fulfilled on this ho∣ly Mount; where Moses, who was so much in mount Horeb, and Elias, who u∣sed mount Carmel, now appeared, and had communication with him about his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 departure out of this world, unto his heavenly Kingdome. ix. Luk. 31.

The Mount where they met, and where Jesus was transfigured, is generally belie∣ved to be Tabor; as Hermon, a little hill near Jordan, there is a tradition, was the place from whence Elias was taken up to heaven. In these two Mountains, saies Proclus * 1.3, our Lord Jesus was proclaimed the Beloved Son of God, from whom we may expect immortall bliss. At Hermon, when he was baptized in Jordan; on Ta∣bor, when he was transfigured, and ap∣peared in a glory as much greater then E∣lias's, as the high mountain Tabor was a∣bove the little hill of Hermon. And so

was fulfilled, says he, that prophecie of the Psalmist, lxxxix. 12. Tabor and Her∣mon shall rejoyce in thy Name. In both places was published this joyfull news, that God had sent his Son to be the Sa∣viour of the World. First in the mount from whence Elias was transported into heaven; and then in the mount where he came to attend on our Lord when he was transfigured, God the Father, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, confirming his Sonship, proclaimed again with a loud voice, This is my beloved Son, in whom I am well pleased; hear him. For he that heareth him, heareth me, as Pro∣clus there glosses; and he that is ashamed of him and his words, of him will I be a∣shamed in my glory.

Let us listen to him therefore: and since we hear him say, as I noted before, Verily, verily, I say unto you, he that hea∣reth my words, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life; (v. Joh. 24.) let us take it for as express a declaration from God the Father, as if that voice which required them to hear Jesus had said, You that are obedient to my Son have everla∣sting life, and are in no danger to perish,

being translated from the dominion of death to be heirs of life.

II. And now from the consideration of the words that were spoken, let us pass to the manner wherein they were deli∣vered: which is so vastly different from that wherein God spake formerly to Mo∣ses and the children of Israel from ano∣ther mountain, that I cannot but think it was intended to signifie something of the grace of Eternall Life, which Jesus brings to us. When he was transfigured, and his face shone as the Sun, the Evan∣gelist tells us moreover, that his raiment became glistering, exceeding white as snow, and that a bright cloud also overshadowed them, out of which the voice before na∣med came, saying, This is my beloved Son, &c. Which, if it be compared with former divine Manifestations of the same kind, we may reasonably look upon as an indication, that this Person came to discover (1.) something more glorious then Moses had done, and (2.) some∣thing that expresses more abundant love and kindness of God towards men; which is nothing else but Eternall Life.

First, I say, something more glorious and resplendent, or, as the Apostle speaks, 2 Cor. iv. 6. the light of the knowledge of the glory of God, which we behold in the face of Jesus Christ. For the Mount to which Moses went up, and where he and the people heard God speak to them, was all covered with clouds and thick darkness. Thus God himself told him beforehand he would appear. xix. Exod. 9. And so he did when the day prefixed for it came: vers. 16, 18. Unto that thick darkness Moses drew near: xx. 21. And the people also stood underneath the mountain, beholding it burn with fire into the midst of heaven, with dark∣ness, clouds, and thick darkness. iv. Deut. 11. xix. Exod. 17. All which places the Reader may be pleased to consult; toge∣ther with xxiv. Exod. 18. where we find that Moses went into the midst of this cloud, and there was covered and quite obscured from their sight. A very fit emblem of the obscurity of the know∣ledge which they then had of God and of his will; and of the terrours of the Law, which was a ministration of death, as the Apostle speaks, and so astonished them with the thunders and lightning, which came out of the cloud, that they

fled and stood afar off. xx. Exod. 18. As on the other side, God appearing now to our Saviour in a quite contrary manner, on the top of another Mountain, where there was no black cloud, (though it was in the night,) no smoak or sulphu∣reous vapour, much less a thick darkness hiding him from his Disciples sight, no∣thing but a bright and lightsome cloud which overshadowed them, and shewed them the glory wherein he shone; it was a lively representation of the light which he (the Light of the world) came to give to them that sate in darkness and in the shadow of death, and of the glory and bliss whereof he was the Minister; unto which he invited mankind in words of grace and sweetness, as he did his Disciples to stay here on the mountain by those chearfull beams wherewith the glory of the Lord surrounded them.

For this manner of appearing (as I said Secondly) plainly suggests some greater manifestation of the love and kindness, the goodness and bounty of Heaven to mankind, then had been made before in that way of revelation to Moses, which was so much different from the sweetness and amiableness of this. When Moses

conversed with God upon mount Sinai, he descended thither in Fire, as the places before mentioned tell you; And the sight of the glory of the Lord was like devouring fire, in the eyes of the children of Israel. xxiv. Exod. 17. v. Deut. 22, 23. But when our Blessed Lord took his Apostles with him to a sight of the Divine Glory, there was onely the appearance of a wonderfull bright and chearful light; some mild rays from heaven, which had nothing of ter∣rour in them, but ravished them with joy to find themselves in so glorious a Pre∣sence. And therefore they were not left at the foot of this high mountain, as Mo∣ses left the Israelites at the bottom of the other; but he brought them up with him. xvii. Matth. 1. And they were not put into a fright, as the Israelites were, who removed their station at the sight of the fire on mount Sinai; nor did they shriek, as their Forefathers did there, who cried out, saying, Why should we die? for this great fire will consume us; if we hear the voice of the Lord our God any more, we shall die. Speak thou with us, and we will hear; but let not God speak with us, lest we die. v. Deu∣ter. 25. xx. Exod. 19. But they were ra∣vished out of themselves with the glory of this sight; which was so inviting to

their eyes, that they wisht for no other station, but desired to remain perpetual∣ly fixed there. They were so far from running away, that they said, Let us make here three Tabernacles; as if they meant to pitch there the place of their a∣bode, and never take their eyes from so beautifull a Light.

It is observable also, that in the dark Mountain where Moses was, together with the fire and thunder and lightnings, there was the noise of a Trumpet exceeding loud; which made not onely all the people tremble, but the whole mount quaked great∣ly. xix. Exod. 16, 18. And God spake likewise to the people with a great voice; (v. Deut. 22.) wherewith both they were so astonished as to wish never to hear it more, and Moses himself also (so terri∣ble was the sight together with the noise) said, I exceedingly fear and quake. xii. Heb. 21. Whereas on the Mountain where our Lord was transfigured there was not one such frightfull flash, nor the least dread∣full sound; nothing but his own gliste∣ring Body, the splendour of Moses and Elias, the brightness of a heavenly cloud, and this one sweet voice, which proclai∣med nothing but love and grace in their

ears, This is my beloved Son, in whom I am well pleased; hear him.

St. Matthew indeed tells us that, when the Disciples heard, they fell on their fa∣ces, and were sore afraid: xvii. 6. But this doth not signify that they were seised with any horrour at the dreadfulness of the sound; but onely amazed at the sud∣denness of the voice, and the marvellous splendour of the Light. And therefore the other Evangelists do not mention any such terrour after the voice; which, being accompanied with a glory they had never beheld, might well amaze them, but did not make them tremble. The very apparition of Angels was wont to be so surprising as to dazzle mens eyes, and make them bow their faces to the ground. xxiv. Luk. 5. And therefore such a glori∣ous splendour as this, equalling that of the Sun, might well make the Apostles fall prostrate upon the earth, in great fear or amazement. But then our Lord present∣ly came and comforted them by a graci∣ous touch, bidding them arise, and not be afraid, though they saw such a light, and heard such a voice as this: to which in∣deed they had not been accustomed, but was the most amiable, and ought to be

the most welcome, of any that could sa∣lute the eyes and ears of mankind.

St. Mark, it is observable, says that, before this voice came out of the heaven∣ly glory, they were sore afraid; ix. 6. i. e. were so amazed at such an unwonted sight, or, as Proclus * 1.4 calls it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the strangeness and unex∣pectedness of the Divine Brightness shi∣ning on them, that it put them quite be∣side themselves. But that it was a sweet mixture of those devout passions, fear and joy, is manifest from the foregoing verse, with which those words cohere: where you reade, they were so delighted and ra∣vished with the sight, that they thought not of going down from thence any more; but were projecting for their per∣petuall habitation in that happy place. Which Rapture seems to have been a foretaste of the joy which they were to expect, when he should ascend to that glorious state, which was now repre∣sented in his Transfiguration on the Mount.

Before I conclude this, I shall here take notice, as I pass to what remains, of something that may help to prove, our

Lord Jesus is the person by whom God always intended to speak his mind to the World. For it was at this very time (when the Israelites, by reason of the terrible sights and thundring noises, desi∣red God they might hear his voice no more,) that he promised to speak to them by such a Prophet as Moses, and in a more familiar manner; requiring them to hear that person, when he came and spake, as they themselves desired. So you reade xviii. Deut. 15, 16, 17, 18. where, when they say, Let me not hear again the voice of the Lord my God, neither let me see this great fire any more, that I die not; the Lord said, They have well spoken, I will raise them up a Prophet from among their brethren like unto thee, and I will put my word in his mouth, and he shall speak unto them all that I have commanded him. Which was perfectly fulfilled in our Bles∣sed Saviour, (whatsoever lesser meaning it might have before,) who spake the words of God, and not of himself, but as the Father gave him commandment; and was a Prophet like to Moses, as in other regards, so in this, that he was with God upon the Mount, heard him speak there to these Israelites his Disciples, is com∣mended to them as the person they should

hear; but in a voice so sweet and in a way so agreeable, that they did not wish never to hear it more, but rather always to be so happy, as to have such friendly converse with Heaven, and receive such tokens of God's Fatherly love.

For as the fire and smoak and darkness, together with those terrible noises, were testimonies from God to Moses, that they who would not hear him, but transgres∣sed his Laws, should be the objects of his dreadfull displeasure, and be destroyed from among their neighbours: So this u∣niversall light and brightness which smiled on them, in the cloud and in his raiment, and in his countenance and in his compa∣ny, when these gracious words sounded in their ears, were most manifest tokens from heaven of the extraordinary favour of God towards those that obey the Lord Jesus; who shall be saved from death, and made exceeding happy and glori∣ous.

The far greater part of the Precepts of the Law being negative, as is evident even from the Ten Commandments, (to say nothing of the computation which the Jews have made of the whole,) it

abounds more with Threatnings and fear∣full denunciations of Judgement, then it doth with gracious and inviting Promi∣ses. But most of the Precepts of the Gospell being affirmative, obliging us to doe all the good we can, and to be a∣bundant in the work of our Lord; you reade therefore more frequently of ex∣ceeding great and precious Promises to incourage our labour of love, then of Threatnings to deterr us from evill doing. And consonant to this, as that frightfull appearance of old on Mount Sinai, was to shew God's anger and fiery indignation against offenders: so this comfortable Presence now on Mount Tabor, was to re∣present his loving-kindness and tender mercy to all obedient persons. And as the anger of God, declared by the fire and smoak, was his inflicting Death upon them: so his good will, declared by this friendly light and clearness in the hea∣vens, is his bestowing upon us Life. And as by the former Moses was noted by God to be the Minister of death to all transgressours: so our Lord was hereby represented as the Minister of Life and Righteousness to all that in him live godly.

Now that all these Observations are not the product of mere fancy, but have some reall truth in them, this is none of the least arguments; That the Jews them∣selves * 1.5 make it a Question worth the an∣swering, why God uttered his voice to Mo∣ses out of the midst of the fire and darkness, and not rather out of the midst of light. Which is a plain acknowledgment of the nobleness and perfection of this way wherein God manifested himself upon the Holy Mount, (as St. Peter calls it;) and that it was far more desirable then that wherein he appeared to Moses; else they would not have moved this doubt, and endeavoured so laboriously to solve it: pretending that it was onely to shew in what a dismall condition they were with∣out the Law, which was not to be sent till after forty days were past; during all which time the Court of the heavenly King was hung with black, and not with white. Which as it is a frivolous conceit, so hath no truth in it. For God spake the Ten Words or Commandments out of the fire and smoak, before Moses went to stay in the Mount forty days; where he onely received the pattern of God's House (which he was to make) and all belon∣ging to it, together with the Two Tables

whereon those X Commandments were engraven. All the rest of the Laws were spoken to him out of the Tabernacle of the Congregation, after he had built it: (i. Levit. 1.) and we do not find then the heavens hung with white, (to use their phrase,) as they were now when he spake concerning our Saviour, and bad his di∣sciples hear him.

But I intend not to trouble my self with confuting their idle fancies. The use that I make of this Question is, That if they would have thought it a dispa∣ragement to their Master Moses, (did they not satisfie themselves with this ri∣diculous reason for it,) to be spoken un∣to after such a manner as the Scripture of truth relates; then, by their own con∣fession, it is a great honour to our Lord and Master, and argues his high dignity, that the Divine Majesty spake to him in such a way as they cannot but esteem most perfect, and agreeable to his Divine Goodness. And we may look upon this pure Light (in which God is said to dwell) as a sign that Heaven was to be opened by this Person, and that he would restore us to the Glory of God, of which we we all faln short; and bring

mankind to that joy and satisfaction of heart, which the Disciples began to feel in themselves at this most comfortable sight.

And I make no question, had not the holy Books told us so expresly, that God spake to them in clouds and fire and va∣pour, they would have fabled that he appeared to their Master in pure light, and shone about him in the brightness of his glory, without the least darkness to obscure it. For I find that many of those things which the holy Story of the New Testament reports in honour of John Baptist or of our Blessed Saviour, they have thrust into the Story of Moses, (where he himself in his Books hath not confessed the contrary,) to keep him in the greater credit with their Nation in this time of their calamitous desertion. It be∣ing recorded, for example, that John Bap∣tist was born when his parents were very old, and could not believe it was possible for them to have a child; (which makes his birth a wonder, being out of the course of Nature;) they have made bold to tell the same of Moses, (but with a large addition of years,) whose mother Jochebed, they say, was no less then an

hundred and thirty years old when she was delivered of him: which Aben Ezra, in his Notes upon the text * 1.6, is desirous should pass for a current truth. And as we reade that, when our Saviour came into the world, the Glory of the LORD (an exceeding great light from heaven) shone round about the shepherds who had the first news of it; (which was in∣tended as a note of his Divinity and heavenly descent:) So they have devi∣sed * 1.7 that, at the Nativity of Moses, the house where he was born was filled with such a light, that they could not see by reason of its splendour.

In like manner the Apostle proves our Lord to be greater then the Angels, far a∣bove all principality and power, &c. (i. Heb. 3, 4. i. Eph. 19, 20.) and therefore Moses, forsooth, must be raised to this wondrous pitch; * 1.8 whom some of their Rabbins (all are not so immodest) will have to be higher 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 then the Angels of Ministry; far above all creatures (as another expresses it) both superiour and inferiour. * 1.9 As if they meant to equall him with that great Lord who we be∣lieve is raised far above every name that is named, not onely in this world, but also

in that which is to come. And because also our Lord we affirm, and are sure, is now the Minister of the heavenly Sanctu∣ary, where he presents his own bloud before God for us, as Aaron did the bloud of beasts in the earthly Sanctuary: there∣fore they likewise have feigned (as Mai∣monides relates from the mouth of their Doctours * 1.10) that their Master Moses is not dead, but ascended, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and ministers to God in the heavenly places. And because our Lord is here said to be transfigured on this Mountain, and his face shone like the Sun: they have there∣fore transformed Moses also; who, they say, was found by the Angel of death (whom God sent to the Mountain whe∣ther he was gone up, to take away his life,) writing the great Name of God; and his face was as the Sun, and he him∣self like an Angel of the Lord. I have observed the same before about the Bath kol voice from heaven, which spake to our Saviour, whose glory they study to eclipse by spreading abroad a number of tales concerning the like approbation gi∣ven to their Doctours.

I am bold to call these reports by that name, and to ascribe them to that cause,

because there are no footsteps of such things in the history which Moses wrote of himself; (who by all just ways en∣deavoured to beget in them a belief that he was a Prophet sent of God;) and be∣cause such inventions might easily come into the minds of those obstinate persons, who knew not how to confute Christi∣anity, which interest and prejudice would not let them receive, but were desirous by any means, though never so false, to raise Moses to the same degree of great∣ness and esteem with the Authour and fi∣nisher of our faith. But it is to be con∣sidered then, that they suppose such things to be a notable sign of the excel∣lency of that person to whom they really belong: and consequently, that our Lord Jesus, who hath these very marks upon him which they would ingrave on Moses, being thus described in those Books that are certainly Divine among us, as clearly as Moses is in any other regards commen∣ded in those that are truly holy among them, is a Great Prophet indeed, far grea∣ter then Moses, (who never durst say any such thing of himself, nor is so magni∣fied by any of the succeeding Prophets,) the Authour of a better Covenant, and of more divine Promises, such as this of

ETERNALL LIFE; which it is most agreeable for him to bestow, whose Kingdom was not in this world, (as Mo∣ses's was,) but he reigns in the other world Lord of all for evermore.

III.

To him God the Father hath given a third Testimony; (unto which it is now time to pass;) and it is a very express Record of this Truth, that we have Eter∣nall Life, and that it is in his Son. It is set down, you know, in the xii. Joh. 28. where, upon our Saviour's request to God that he would glorifie his own Name, a voice from heaven gave this an∣swer, I have both glorified it, and will glo∣rifie it again. The particle (it) hath nothing answering to it in the Greek, but is put in by the Translatours to supply the sense. And some are of the opini∣on, that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to be understood, and the meaning to be thus rendred, I have both glorified thee, and will glori∣fie thee again. But there is no need of this; we may as well refer the word glo∣rifie to Name, as our translation doth, and it will come at last to the same sense: for God's name was glorified by glorify∣ing

his Son, * 1.11 as appears from xi. Joh. 4. And so St. Cyrill of Alexandria observed long ago: Whether the Scripture be, glorifie thy Son, or, glorifie thy Name, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is all one in exact contemplation of things.

Now if the truth of these words be throughly examined, how he had glorifi∣ed him, and how he would glorifie him again, we shall meet in both with a plain testimony that Eternall Life is in his Son, to bestow on us. Let us consider them briefly apart.

I. As for the former, I find that God had already glorified him, before he spake these words, three ways.

1. By his Transfiguration, of which I now discoursed; for then St. Luke saith, ix. 32. they saw his glory. And that by this Glory which they saw the Father te∣stified he should be made glorious in the heavens, and able to make us so; I refer you to what I have said already on this Argument.

2. And I need not use many words to shew, that he had also glorified him ve∣ry

frequently by the many wonderfull works which he had wrought; for in them it is likewise expresly said, ii. Joh. 11. he manifested forth his Glory: and the multitude were excited by them to magnifie him with Hosanna's, and to cry out, Glory in the highest. xix. Luk. 37, 38. By these also he shewed the power wherewith he was indued to doe any thing that he had promised: and they moved his Disciples hearts, as you reade in the place now mentioned, (ii. Joh. 11.) to believe on him.

3. But there was a third glorificati∣on of him, to which I believe these words have a more speciall reference; because it was very famous, and but newly passed: Which was his raising La∣zarus from the dead. By this Jesus said expresly that glory should redound to God the Father, and that He, the Son of God, should also be glorified thereby. xi. Joh. 4. For this very end, he there tea∣ches his Disciples, Lazarus fell sick, and he therefore delayed to go and recover him, (though his great friend,) that there might be a fit opportunity, by the miraculous resurrection of so noted a person, (as Lazarus was, it appears by

the coming of such numbers to comfort his sisters, vers. 19.) and in a place so nigh to Jerusalem, (vers. 18.) where the greatest opposition was made against him, to doe honour to Jesus; and to make it known, that he assumed not more glory to himself then God the Fa∣ther gave him. This was a very great testimony from God, that indeed LIFE was in him, and that he did not vainly call himself (vers. 25.) the resurrection, and the life; because he now, with his almighty word, restored one to life who had been so long dead, that there was no possibility of his reviving but by the very LIFE it self.

Hereby he declared that, as the Father hath Life in himself, so he hath given the Son to have Life in himself. v. Joh. 26. What he had said before in his preaching, he now justified by his works; according as he himself foretold he would, when he said, Verily, verily, the hour is coming, and now is, when the dead shall hear the voice of the Son of God: ver. 25. The hour which was then coming, yea was just at hand, seems to be this time when he raised La∣zarus up out of his grave: declaring thereby both the truth of what he had

said, (v. Joh. 26.) that he had life in him∣self; and likewise that there would be another hour, (as it presently there fol∣lows ver. 28, 29.) wherein all men what∣soever shall rise out of their graves at his voice, and they that have done good shall come forth unto the resurrection of life, as they that have done evill, unto the resurrec∣tion of damnation. They might well be∣lieve it, because he said it who proved himself to be the Truth, by such works as none could doe but he that was the Life.

II. But this is not all that we are to consider in this Testimony of the Father; who doth not onely say that he had glori∣fied him, but that he would glorifie him again: which was done also at three se∣verall times.

1. At his Death, when many of the graves of the Saints that slept were opened. xxvii. Matth. 52. For the very rocks rent, and the earth did quake, and the veil of the temple was torn in sunder from the top to the bottom, and the Sun refused to give its light; and such an amazement came upon the Centurion, who was then upon the guard, that he glorified God (xxiii. Luk. 47.) by confessing that Jesus

was a righteous man, and no pretender to a title that did not belong to him; but, as other Evangelists express it, the Son of God. To these wonderfull things con∣curring at his death to glorifie him and doe him honour, the voice from Heaven seems to have had some respect, because of what follows, ver. 31, 32, 33. Now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signi∣fying what death he should die. For even now, when he seemed most weak, he began to tread the Devill under his feet. Now he began to draw not onely the Jews to him, but other men, the Romans also; one of whose Captains, in the midst of his reproach, confessed him to be the Son of God. The very opening of the graves served to adorn the triumph he was about to make over the powers of darkness; being a sign that he had now despoiled him who hath the power of death, which is the Devill; and that he had Life in himself, and will give it us, especially now that he hath finished his triumph, and is glorified at God's right hand. Of which the rending of the veil also was no obscure token, shewing that we have li∣berty (as the Apostle speaks x. Heb. 19.)

to enter into the Holiest by the bloud of Jesus.

It may seem indeed an uncouth form of speech, to call his Crucifixion by the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lifting up from the earth, or exaltation: but one may say, and with great truth, that Christ's death upon the Cross (as S. * 1.12 Cyrill of Alexandria speaks) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was his pro∣motion, contrived for his fame and glory: for he is glorified perpetually for this, having procured many benefits to mankind by its means. This is one part of the Record of the Father to this Truth, when he said he would glorifie our Saviour. Which you see was as much as to say, He would make it appear, even when he hung upon the Cross, that he was able to open mens graves, and unloose the chains of death, and in due time raise them up to ever∣lasting life. For,

2. God farther glorified him at his Re∣surrection; which was attended with the resurrection of the dead bodies of those Saints whose graves were opened at his death. xxvii. Matth. 52, 53. There were severall witnesses of this in Jerusalem, to whom those persons deceased appeared;

as there were of his own resurrection, which was attested by chosen persons to whom he shewed himself openly. And then he was lifted up from the earth in an∣other more noble and sublime sense, then he had been before upon the Cross. Then Angels came in bright array to testify to him what he had said of himself, xiii. Joh. 31, 32. that God, having been glorified in him, had glorified him in himself. This was a very glorious testimony that indeed he hath Life in himself, and shall be the Authour of eternal Life to us. And there∣fore he is called the Prince (or Authour) of life, iii. Act. 15. because by that which overcame death (his resurrection) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c * 1.13. we know him to be LIFE, and the Son of the living God. But of this more hereafter.

3. Another Act whereby this saying (I will glorifie thee again) was verified, I take to be his Exaltation by God's own right hand to the throne of glory in the heavens. This he prayed for with the greatest ardency and the most assured ex∣pectation, xvii. Joh. 1, 2. because God the Father, he saith, had given him power (i. e. the promise of it) over all flesh, that he might give eternall life to as many as

God had given him. This promise, I un∣derstand it, was made to him when God uttered this voice from heaven, I have both glorified thee, and will glorifie thee again. Then God gave him a power to raise up all, as he had lately done Laza∣rus, and to give them immortall happi∣ness: of which as he had then the grant, so he now desires in this prayer to be put in possession. And therefore when he says vers. 1. Father, the hour is come; glorifie thy Son, &c. I take the meaning to be as if he had thus spoke, Now is the time to doe that which thy voice from heaven assured me should be done, viz. to glorifie me in so compleat a manner, that I may glorifie thee, and give eternall life to all the faithfull. This he spake with eyes lifted up to heaven, from whence that voice came, which bare witness of him that he should be glorified more then ever, and gave him authority to lay claim to the highest power, of bestowing im∣mortality.

Which power when God the Father had actually put into his hands, according to this prayer and his own promise, (of which he could not fail, having ingaged himself before a multitude to glorifie him,)

then, being made perfect, he became the Authour of eternall Salvation to them that obey him. v. Heb. 9. Then he was made a Priest for ever, (vii. 16, 17.) not after the Law, which was but a weak institu∣tion, but after the power of an endless Life: whereby he is able to save them to the ut∣termost that come unto God by him. He can raise up us, and all that succeed us, as well as he did Lazarus and others: in whom he gave onely a little taste of his power to give us Life, that shall never die.

This now is the Third Testimony of the Father, who, in the audience both of Friends and Strangers, said, He had both glorified him, and would glorifie him again. That he had, was then very well known; and it was as certain (because he said it) that he would doe the same again. By the testimony also of sufficient persons it ap∣pears, that he made good this promise, even at his Death; after which he raised him out of his grave, and lift him up far above all heavens: that he may be glori∣fied once more (2 Thess. i. 10.) by raising us up from the dead, and promoting us to eternall glory with himself.

O wonderfull News! * 1.14 He that was lifted up to hang on a Cross, is preferred now from his grave to a glorious throne! And to come at it, he takes a journey through the air! the clouds running under his feet become his chariot! the sky opens to him, and the heavens with open arms receive him! the troups of Angels joyn together in triumphall Songs; and persuade his amazed Disciples to keep that day a festi∣vall on earth, as they did in heaven! Do not stand gazing here, say they, any longer, but go and preach this wonder to the world. By his departure, represent his coming again: for so shall he come, in like manner as ye have seen him go into heaven.

O how wonderfull are thy works, O Lord! which give us hope (as the blessed St. Paul said when he thought of these things) that we shall then be caught up in the clouds, to meet the Lord in the air: and so shall we be ever with the Lord. We can doe no less then, to those voices which came so oft from heaven to testifie this, adde our poor voice of praise and thanksgiving; saying with the Angels, when He came into the world, GLORY BE TO GOD IN THE HIGHEST; and with the multi∣tude

when they met him at mount Olivet, Blessed be the King that cometh in the name of the Lord, PEACE IN HEA∣VEN, AND GLORY IN THE HIGH∣EST. * 1.15 Glory be to him who is the Foun∣tain of Life, coming from the Fountain of Life, the Father. Glory be to him who is the River of God, proceeding from the Divine Abyss, and inseparably one with it: the Treasure of the Father's Goodness, and of ever-springing Blessedness: the Water of life, who gives Life to the World: the in∣created beam of the Father of Lights, from whom he is undivided: who being in the form of God, took on him the form of a Ser∣vant; not lessening the dignity of his Di∣vinity, but sanctifying the mass of our Humanity.

Him the Angels praise, the Archangels worship, the Authorities reverence, the Powers glorifie; the Cherubims doe him service; the Seraphims acknowledge his Di∣vinity; the Sun and Moon minister to him: who hath broken in pieces the gates of Hell, and opened the gates of Heaven, and abo∣lished Death, and confounded the Devill, and dissolved the Curse, and made Sorrow cease, and trodden Sin under foot, and re∣stored the Creation, and inlightened the

World. And therefore let us sing hymns to him with the Angels, and rejoyce in the light of the glory of God with the Shepherds, and adore him with the Wise men, and joy∣fully magnifie him with the blessed Virgin, and confess him with Simeon and Anna, who were glad to see his Salvation: that so we at last may also be possessed of eternall good things, through the grace and the bowels of mercy, and the loving-kindness of our Lord and God and Saviour Jesus Christ; to whom with the Father and the Holy Ghost be glory and dominion for ever and ever. Amen.

Notes

• * 1.1

  Orat. 36. p. 584. D.
• * 1.2

  in xlix. Gen. 10.
• * 1.3

  Orat. viii.
• * 1.4

  Orat. viii. in Transfi∣gur. Domi∣ni.
• * 1.5

  Pirke Eliezer c. xl.
• * 1.6

  A. Ezra in ii. Exod. ver. 1.
• * 1.7

  R. Solo∣mon in ii. Exod. 3.
• * 1.8

  •• Moses Haccozi.
• * 1.9

  R. Joshuah F. Sobib in xxx. Exod.
• * 1.10

  Ludov. Capell. ex pr••fat. in Talm. Not. in xvii. Matth. 3.
• * 1.11

  Fragment. L. viii. in Joh.
• * 1.12

  Fragment. L. viii. in Joh.
• * 1.13

  S. Cyril. ib. in xii. Joh. 28.
• * 1.14

  Athana∣sius in As∣sumption. Christi.
• * 1.15

  Cyrill. Hieros. in occurs. Domini.