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 ...

I.

The first is that when the Spirit of God descended upon him, immediately after his Baptism, and in an illustrious manner re∣mained on him (as S. John Baptist testifies it did, i. John 32, 33.) then the Holy Ghost bare witness of him, that he was the Son of God. In our reflections upon which, we are to consider distinctly first how it descended, and then that it remained and abode upon him.

And for the better understanding of both these we must know, that when the Jews would express any visible appearance of the Majesty and glory of God, they call it the SCHEKINAH, that is, the Habitation or dwelling; because God show∣ed himself thereby to be extraordinarily present, and that he did, as it were, dwell in that place, to afford those, to whom he so manifested himself, his graci∣ous help, comfort, or instruction. This is the name they give even to that Presence of God which was in the most holy place [the Glory of the Lord which appeared upon the Cherubims] because He dwelt there, and took up his rest

among them, by this token of his presence with them. So He himself had spoken, xxv. Exod. 8. Let them make me a Sanctua∣ry, that I may DWELL among them. That is, the Glory of the Lord, which ABODE upon mount Sinai (xxiv. 16.) came and took up its residence there in the Sanctuary. From these two places, they gave it the name of dwelling or abode.

And tell us, that from the day that this Schekinah, as they speak, or Divine presence dwelling among them, rested on mount Sinai at the giving of the Law; it never departed from Israel, till the destruction of the house of the first San∣ctuary by the King of Babylon: after that the Divinity or this glorious token of the Divine presence did not dwell among them.

They are the words of R. Bechai upon Gen. xlv.

But that which had been so long absent, returned now in a far more glorious man∣ner than ever: not to dwell in an house of stone; but in the Temple of our Saviours body, as he calls, ii. John 21. For when Jesus was baptized, Lo, the Heavens were opened unto him, and he saw the Spirit of God descending like a Dove, and lighting upon him, iii. Matth. 16. Every word of

this verse is very observable. For the opening of the Heavens in the prophetical writings (as Grotius hath observed upon xix. Revel. 11.) still precedes some great Vision. And that which he with John Baptist now saw, was the Spirit of God; that is, such a glorious appearance of the Divine majesty, as I before mentioned. For the Rabbins often call the Ruach Hak∣kodesh, or the HOLY GHOST by the name of Schekinah, or the Divine pre∣sence, gloriously appearing among them. So Elias expresly tells us in his Tisbi * 1.1, and gives this reason for it, because it rested or dwelt upon the Prophets, and was a great token (I may add) of God's presence with them. Whence it is, that where the He∣brew Text (as he goes on) saith, The spi∣rit of Jacob revived, xlv. Gen. 27. R. Solo∣mon expounds it thus, the Schekinah, or the HOLY GHOST rested on him; which was departed, and, as it were, extinct before, because of the grief and sorrow wherein he had been drown'd. For the Holy Ghost, say they, rests not up∣on the melancholy, but only on those who are of a chearful spirit. Thus when Han∣nah said to Eli, who fancied she was drunk, No, my Lord, I am a woman of a sorrowful spirit; the Talmud expounds it in

this manner, Thou art not to govern in this case, the Schekinah and the Holy Ghost is not upon thee, as appears by this, that thou hast judged me guilty when I am innocent.

It is all one then in their Language (as I observed also before, in the conclusion of the second Chapter) to say that the Di∣vine Majesty, or that the Holy Ghost is upon any person. And therefore I doubt not but there was a glorious appearance of the Majesty of God at our Saviours Baptism; some great unusual brightness, signifying the Divine presence and the Spirit of God coming to dwell in him. It is not indeed mentioned in express words, that there was such a Schekinah or Majestical appear∣ance of the Glory of the Lord; but it must be understood to be meant by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Spirit of God. According to the dia∣lect of that Nation, who call the Holy Ghost, as I said, by the name of the Di∣vine Majesty or Presence; and so might call that Majesty, by the name of the Holy Ghost or spirit of God. And Justin Mar∣tyr saith expresly, in his disputation with the Jew, that at our Saviours Baptism, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A fire was lighted in Jordan. That is, as I understand it, such a Divine glory appeared as there was

among the ancient Israelites, which had, I told you, the resemblance of a very bright fire. Which so good a man would not have had the boldness to affirm, if it had not been the constant tradition which passed among them; or rather the con∣stant sence they put upon this place. Just as when the Apostles were baptized with the Holy Ghost, a fiery substance gathered it self about their heads, in token of a Di∣vine presence among them; so when our Lord himself was baptized with water, there was the like but far more glorious appearance: which spreading it self from his head round about, made the River out of which he was newly come, look as if it were on a flame, as a sign that he should baptize, not with water, but with the Holy Ghost and with fire. And so Grotius hath observed, that in the Gospel of the Naza∣rens, there were these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, straight-way a great light shone round about the place: which the Syrian Churches also acknow∣ledge in their Liturgy. All which make it apparent, that Holy men thus understood the descent of the Holy Ghost, as I have explained it. And indeed S. Luke tells us, iii. 22. that it descended, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in a bodily form or appearance. There was

some visible matter broke out of the Hea∣vens, which being the place of light and glory, we can expound to be nothing else but some very splendid body, a bright shining Light, formed by the Spirit of God, which came down from above, just as a Dove with wings spread is observed to do, and lighted upon our Saviours head.

These three last phrases are remarkable. For when the Evangelists say it came down, they speak in the constant stile of the holy language concerning the appearance of the Majesty of God, xix. Exod. 11, 20. Of whom, as Maimonides adds, the Scripture speaks in the same manner, when it de∣scribes his bestowing any gifts, or vouch∣lasing any special token of his favour up∣on men. For we * 1.2 being in a low condition in respect of him, who is the most high, not in respect of place, but of his essence, majesty and power; whensoever He is pleased to give wisdom to any one, or to pour down the gift of prophecy upon him, that abode of the spirit of prophecy, or the habitation of the majesty and presence of God in any place is called his COMING DOWN; and the taking away of prophecy, or the recession of the Di∣vine majesty, is called his GOING UP: For which he cites xi. Numb. 17. xxxv.

Gen. 13. In this language the Holy wri∣ters of the New Testament here speak: who knew very well that the Divine Spi∣rit is every where, and doth not move from place to place; but say it came down, because there was an outward visible ap∣pearance of a great glory, which indeed descended from above, and declared him, on whom such a majesty dwelt, to be filled with the gifts of wisdom and prophecie, and all other powers of the Holy Ghost. And in the same manner they express the unexpected communication of Divine gifts to the Gentiles, on whom the Holy Ghost fell or came down, as they heard the word, x. Acts 45. xi. 15. That is, there was a sensible token of the Divine presence among them, though no visible majesty descended; for they heard them speak with tongues and magnifie God.

But here, there were both all the gifts of the Holy Ghost bestowed, and also such a visible glorious Majesty, as there was at the giving of the Law: which not only came down, but light upon our Saviour, as that glory did on the top of mount Sinai, xix. Exod. 18, 20. This was a thing, as you shall hear, which was never known before, that the glory of the Lord should

come and rest upon any person. It could denote him to be no less than the Holy one of God: From whom, as from Gods most holy place, he would hereafter communi∣cate all his blessings to men.

And the more fully to express this, it is very observable, that the glory which now appeared came down as a Dove doth: which is the very manner wherein R. So∣lomon describes the descent of the Divine majesty in former times. The Throne of God (saith he, upon those words, i. Gen. 2. The Spirit of God moved, &c.) stood in the air, and hovered over the face of the waters, by the Spirit of his mouth who is most blessed, and by his Word, just AS A DOVE stretches her wings over her Nest. For it is not certain whether this glorious appear∣ance had the form of a Dove, or only de∣scended in the same manner as a Dove doth, when it came upon our Saviour, and encircled his head.

But that there was such a glorious Maje∣sty appeared and lighted on him, ought not to seem incredible to any man that be∣lieves the Holy Books of the Old Testa∣ment; as Origen * 1.3 shows against Celsus, who foolishly brings in a Jew speaking

against this apparition. If he had made an Epicuraean, saith He, deride this report, there had been some congruity in it: but it is ridiculous to pin such words upon a Jew, who believes things altogether as strange, nay, far more wonderful. To pass by what we read that God said to Adam, Noah, Abraham and others, what doth he think concerning Ezekiel? who says that the Heavens were opened, and he saw Visions of God, i. 1. and ver. 28. That this was the appearance of the likeness of the glory of the Lord. And the same Isaiah re∣ports concerning himself, I saw the Lord sitting upon a Throne, &c. vi. 1. Which of these are more to be credited; Ezekiel who says the Heavens were opened, &c. and Isaiah, who writes that he saw the Lord, &c. or Jesus, who says that the Heavens were opened to him, and he saw the Spirit of God descending like a Dove, and lighting up∣on him? This is enough to stop the mouth

of any Jew, especially since the power of Jesus (as Origen proceeds) not only then when he was on earth far excelled theirs: but still remains now that he is in Heaven, for the conversion and bet∣terment of those, who by him believe in God.

And as for others, He tells Celsus, that all those who admit Providence, confess that God hath sometimes forewarned men in their sleep, of things which much con∣cerned their safety. And therefore it is no such strange thing, if that power which figures the mind in a dream, should im∣press the same or the like form upon it, when a man is awake: and represent things as sensibly to him, as if he saw them with his eyes and heard them with his ears. And why that should not be as re∣ally seen, if God please, which is repre∣sented to a man in his imagination; no body can give any reason.

As for that which Celsus objects, that the Gospel never tells us, our Saviour was wont to mention this and appeal to it, in his preaching to the people; He tells him that he did not mind how unseemly it was for our Saviour to divulge himself what was seen and heard at Jordan, who forbad his Disciples to publish that which they beheld and heard on the holy Mount. There was a fit time for the open pro∣claiming of both, by others, not by him∣self. For the manners of our Saviour were far from that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vain ostenta∣tion

and much talk of himself, which such a man as Celsus might be guilty of. He chose by his works, rather than by his words, to tell them that he was the Christ. Which made the Jews say, How long dost thou hold us in suspence? If thou be the Christ, tell us plainly, x. John 24. So he did, but it was by that which was more convincing than his testimony of himself could then be. I told you and ye be∣lieved not: the works that I do in my Fathers name, they bear witness of me, ver. 25. That one work which he had wrought just before, was so miraculous, that the like had not been heard of since the world began, ix. 32. For he had opened the eyes of a man who was born blind; as they themselves could not deny; for the mans Parents testified that he could never see till now; and he affirmed it was Jesus who had given him his sight. If they had not been blinder than He, this might have opened their eyes to see who our Saviour was without any further telling. For what could He say of himself more than this Miracle spake: which others repor∣ted, not He? It told them loudly enough, would they have heard, that he had the power of God in him; one of whose pre∣rogatives it is (cxlvi. Psal. 8.) to open the

eyes of the blind. And John Baptist also had told them plainly, that he saw the Spi∣rit descending from Heaven, like a Dove, and it abode upon him, i. 32. Here was an unexceptionable witness of the truth of this story, which John presently publish∣ed. And they had reason to believe him, because he that authorized him to admi∣nister that Baptism, which they received, gave him this for a sign whereby he should know the Christ when he saw him; Upon whom thou shalt see the Spirit descending and remaining on him, the same is he which bap∣tizeth with the Holy Ghost. And I saw, and bare record, that this is the Son of God, ver. 33, 34.

He could be no less, on whom such a Divine Glory, not only descended, but also remained and took up its abode with him. That's the last thing to be conside∣red, and the chiefest of all. He had not a mere glance of this visible Majesty, which did not make a transient appearance: but he saw it remaining on him. It staid for some time there, as if it intended to make him its habitation and dwelling place. And so it did; for as He saw the visible Divine majesty or glory remaining on him then; so the thing signified by it continu∣ed

alway; and made all see, if they would attend, that he was the Sanctuary or most holy Place, in which God was, and had taken up his residence for ever. The body of Jesus, as I said before, is now become the Temple of God; not made by man, but by God himself in the Virgins womb. There God manifested himself perpetually by sensible effects, as I shall show you presently; declaring Jesus to be his Son, in whom the fulness of the God∣head dwelt bodily.

After this visible Majesty disappeared, the presence of God within him was very apparent. For he came away from Jor∣dan, saith S. Luke, full of the Holy Ghost, iv. 1. And having been tempted a while in the wilderness, he returned from thence, in the power of the Spirit into Galilee, ver. 14. There he taught in his own City, and opened the Book at that very place of Isai∣ah, where he said, The Spirit of the Lord is upon me: which Scripture was that day fulfilled in their ears, ver. 18, 21. And at Cana, in that Country he began to work miracles, and manifested forth his glo∣ry, ii. John 11. That is showed indeed that the Divine Majesty spoken of before, re∣mained in him. Of which glory they did

not see so little as a flash or two, but they beheld his glory, the glory as of the only begot∣ten of the Father, i. 14. He cast about every where such rays of glory and maje∣sty as declared him to be no less person than God's only begotten Son: and these they beheld, and were constant eye-wit∣nesses of, to the end of his life. For he went about doing good, and healing all that were oppressed of the Devil; for God was with him, x. Acts 38. This was all his business, to bestow benefits upon man∣kind, and to relieve those who were other∣ways helpless, but only by a Divine pow∣er. As was notorious in his frequent dis∣possession of Devils, and opening the eyes of him who was blind from his birth; and after that, raising Lazarus from the dead, in which great work they saw the glory of God, xi. John 40. Who did not give the Spirit by measure to him; that is, with such restriction as he himself gave it to his Apostles at the first: But the Father loveth the Son, and hath given all things in∣to his hands, as the Baptist speaks, iii. Joh. 34, 35. It pleased the Father, that in him should all fulness dwell, i. Coloss. 19. So that none could have any thing of the Spirit, but from his hands, and he could commu∣nicate what he pleased. Which is a sign

that he was the place, where the Divine majesty and the Holy Spirit now dwelt, and had taken up its residence among men; who must all repair to him, if they would receive the Holy Ghost, or any blessing from above.

What greater argument could there be, that he was the Son of God, than this, that he had all things now put into his hands, to do what he pleased on Earth: and re∣ceived the Holy Ghost in such a visible Ma∣jesty, as a pledge that he should shortly have all power in Heaven too, at the right hand of God? It was fit that this glori∣ous testimony of the Holy Ghost to him should be accompanied with the voice of God, which came out of that or the like cloud, saying, This is my beloved Son, in whom I am well pleased. So we shall have still farther reasons to acknowledge him, if we do but make these following Reflecti∣ons upon what hath been here discour∣sed.

One is, that here was not so little as the appearance of an Angel to him, by whom God declared his will to the Prophets: but a far more illustrious manifestation of the Divine Glory, which came down up∣on

him and declared him more than a Pro∣phet. Maimonides doubts not to say * 1.4 that all Prophecy was by the mediation of An∣gels, xvi. Gen. 9. xxii. 15. Moses himself began to be a Prophet by this means, iii. Exod. 2. The Angel of the Lord appeared to him, in a flame of fire in the Bush. For which cause, he thinks, God afterward appointed two Cherubims to cover the Ark, that the people might be bred up in the belief of Angels. And God is said to dwell between them, and to ride upon them; because all Prophecy was carried by them from God to men. But here is something far beyond this way of communication between God and Men. For not an An∣gel appeared or spake unto him: But that Divine Glory which dwelt between the Cherubims, descends upon him and makes him its resting place; and God himself speaks to him at the same time out of that Glory, calling him his Son, and bidding all hear him. This was a manifest declaration of his high and singular prero∣gative; and a sign that no less than the fulness of the Godhead dwelt in him: So that he knew, as I said before, the mind of God, not by Visions and Dreams, or by mediation of Angels, but by a more in∣timate familiarity with God, dwelling and residing in him.

For you may observe further (which is another thing very remarkable) that though there had been formerly an appear∣ance of a Schekinah, of the Divine pre∣sence, that is, or glory of God, when the gifts of the Holy Ghost were imparted to some persons: Yet we never read that this Schekinah came down upon any man, much less that it remained on him, but upon Jesus only. When the LXX. Elders were to receive a portion of Moses his Spi∣rit, God ordered them to be brought unto the Tabernacle of the Congregation, and says, he would come down and talk with Moses there, and take of the Spirit which was upon him, and put it upon them, xi. Numb. 16, 17. Accordingly you read (ver. 24.) that as they stood round about the Tabernacle, the Lord came down in a cloud (ver. 25.) that is, in such a manner as now the Holy Ghost descended at our Lord's Baptism: But He came not down upon them, who were about the Taber∣nacle; but rather (as in the next story, xii. 5. and at other times) stood in the door of the Tabernacle; from whence he spake to Moses and took of the Spirit which was on him, and gave it to the seventy Elders. Whereas here the Holy Ghost came down

in a visible glory, and pitched upon Jesus himself: who was the Tabernacle now, where God chose to dwell. For this Sche∣kinah, as you have heard, or Divine ma∣jesty, not only lighted on him, but rested there and remained in him: as if God had told him who saw it both descend and abide on him; Here will I dwell for ever, for therein do I delight. This demonstrated him to be more than any ever was; not merely a great Prophet, but the very Son of God. Never was there such a Crown prepared for any mans head, but his. Never before did the hand of Heaven put such a Diadem of Glory upon any person, as this which encircled, and, as I may say, was bound about our Saviour. This can be accounted nothing less than the te∣stimony of the HOLY GHOST to him; that he was the Holy one of God, the anointed from above, the King of God's people, and the heir of all things.

Thus S. Peter you know expresses the honour which was now done him, when he tells Cornelius and his company, x. Acts 38. that God ANOINTED him with the Holy Ghost, and with power. The HOLY GHOST came down as an holy oil from the Heavenly Sanctuary,

which being poured on him, in such a glo∣rious Majesty, gave him authority to be called the Son of God, and made him his King. So John Baptist acknowledged him, you remember, as soon as he beheld this strange sight, and bare record of it un∣to others, that this person (thus anointed) was the Son of God, i. John 34. He was now invested with a royal power (for that's the meaning of his being ANOIN∣TED) and we ought, I shall show you, to look upon this as a solemn inauguration of him in his Kingdom: to which he had now a title given him, together with some part of a Kingly Authority. And if there be any truth in the Traditions of the He∣brews concerning their own Ceremonies, there was something remarkable in it that this ANOINTING him with the holy oil from above, was immediately af∣ter he came up out of the waters of Jordan. For Maimonides and the Doctors in the Talmud tell us, that they never anointed a King of the house of David, but at the side of a Fountain, or of a River of water. Which was the reason that David com∣manded his servants, to bring his son Solo∣mon down to GIHON, 1 Kings i. 33. and there anoint him King over Israel. For this GIHON was a little River, as

R. Solomon there notes, or the head of a River nigh Jerusalem, which discharged it self into the brook Kidron, and in the Chaldee Paraphrase is called by the newer name of Siloah. It was made very famous afterward by that memorable work of He∣zekiah (2 Chron. xxxii. 30.) who to take away the advantage any Enemy might make of it in a siege, stopt up the course of its water, and brought it by Chanels under-ground into the City of David. At this place without the walls of Jerusalem, not in the City, Zadok and Nathan anoin∣ted King Solomon. That is, one of them poured out the oil, and the other anointed his head; drawing a circle with the oil upon it. For so they all say, that Kings were anointed in the form of a Crown, to denote the royal dignity. Which if it be true, and that they made choice of such a place to show (as they will have it) the perpetuity of their Kingdom; because Ri∣vers run alway, though the Cities which stand by them decay and may be demolish∣ed: then it is very observable that our Lord was ANOINTED or Crowned with the Holy Ghost by the River JOR∣DAN, rather than in any other place, to denote him indeed to be the King of Is∣rael, who should sit upon the throne of his

Father David, as the Angel said, for ever and ever.

But this I mention only by the way. The chief thing to be noted is, that now he began to reign, and entred upon his Kingdom, called the Kingdom of God, and the Kingdom of Heaven: which John Bap∣tist told them was at hand. For this de∣scent of the HOLY GHOST in such a visible majesty did not merely give him a title to the Divine Kingdom which was to be erected by him in the world; and assured him that he was God's Christ, or ANOINTED, that is, his King; and endued him with such royal qualities, as fitted him for that office: But it made him a King by conferring several branches of the Regal power on him, and by giving him authority to exercise them in the world. It is true indeed, he did not actu∣ally take possession of his Kingdom, nor exercise his royal power completely, and the time of his inthroning was deferred, till he had accomplished the will of God other ways, and by the suffering of death was crowned with glory and honour in the Heavens. But that he did not act only as a Prophet all his life-time, but likewise took upon him the person of a King (or

acted as a Royal Prophet) doing many things which only the royal Authority could do, is a most manifest Truth in the Holy story.

Which cannot be better explained than by the parallel case of his Father David, who was the exact type and figure of him. He was anointed by Samuel some years be∣fore he sate upon the throne of the Lord. But as that Unction was the designation of him to the royal dignity, and a pawn or pledge of the possession of it in due time: so ever after he atchieved very great things which spoke him to be the person design∣ed by God for his Kingdom (as it is cal∣led, I told you, 2 Chron. ix. 8.) and he also received some portion of it, before he en∣joyed it all entirely, 2 Sam. ii. 4.9. v. 3. Just thus did our blessed Saviour, after he was ANOINTED with the Holy Ghost, give several proofs that he was a King (which is the meaning, you have heard, of the word CHRIST) and had received some of the power belonging to that high office. For first he cast out Devils and cured all diseases, at any time, when he pleased, only with his powerful word, and for nothing. Which were Acts of such royal bounty, that he had

reason to say, xi. Luke 20. If I by the finger of God cast out Devils, no doubt the KING∣DOM of God is come upon you. And second∣ly, over and above this, he forgave mens sins, and remitted their offences, by re∣leasing many from the punishment of them (v. Luke 20.) which every one knows is a power wherewith only Kings and Sove∣reign Princes are invested. And thirdly, He raised a man from the dead, and re∣leased him even from the prison of the grave. Which certainly was the act of a King; and of that King who had power over all flesh. So Martha her self under∣stood it, when she makes it all one, to raise the dead, and to be that King whom God promised to send them. For when our Saviour saith to her, I am the resurre∣ction and the life, &c. believest thou this? Her answer follows in these terms, Yea, Lord, I believe that thou art the CHRIST the Son of God which should come into the world, xi. John 27. And lastly, the very preaching the mind of God, and publish∣ing the Gospel of the Kingdom, with such authority as he did, was the part of a King. For so he interprets the word Kingdom, when he stood before Pilate, xviii. John 37. Where you may learn, that all this is not the mere collection of reason, from

the observations we make as we read the Holy story; but that which our Lord him∣self affirms in express words, when he was examined by Pilate upon this very point. For our Lord seeming to grant that he had a Kingdom, though not of this world, but Heavenly, ver. 36. the Gover∣nour asks him again, Art thou a KING then? To which he answers him round∣ly, Thou sayest that I am a KING, i.e. yes, I am; it is as thou sayest. So the rest of the Evangelists report his Answer; Thou sayest it, xxvii. Matth. 11. xv. Mark 2. xxiii. Luke 3. which is as much, in their Language, as to say, it is so; thou hast said right, I am a King. This is that GOOD CONFESSION which he witnessed before Pontius Pilate, which the Apostle propounds to Timothy's imitation, 1 Tim. vi. 13. He now openly owned, with the danger of his life, that, as mean as he appeared at present, he was appointed by God to be his Vicegerent, the King of the world: which he had manifested by seve∣ral acts of Kingly power ever since he was anointed with the Holy Ghost.

And he had said the same before, when he was brought to answer for himself in the chief Council of the Jews. Where

the High Priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed? And Jesus said, I am, xiv. Mark 61, 62. Which words [I am] are the plain interpretation of the other phrases in the rest of the Evangelists, Thou hast said, xxvi. Matth. 64. and, ye say that I am, xxii. Luke 70. where you read, ver. 71. that hearing this confession, they forbare to produce any more witnesses, and con∣demned him out of his own mouth. That is, they passed the sentence of death upon him, as a counterfeit (so they pretended) of that royal Prophet, whom they expect∣ed to come into the world. Under this character they delivered him to Pilate, hoping that he would likewise condemn him for Treason against Caesar: whose authority they would have him believe our Saviour subverted, by saying, He him∣self was CHRIST a King, xxiii. Luke 2. So the whole multitude of his Di∣sciples had a little before proclaimed him (though not such a King as would do Caesar any harm) when they met him at the foot of the Mount of Olives, and with great joy praised God for all the mighty works they had seen, saying, Blessed be the KING that cometh in the name of the Lord: peace in Heaven, and glory in the

highest; that is, let Heaven prosper his Kingdom, till it be made most glorious, xix. Luke 38.

There needs no more be said to shew, that he was made a King, by this Unction of the Holy Ghost; though the full possessi∣on of his Kingdom and exercise of his whole royal power he did not attain, till he was advanced to his Throne of glory in the Heavens; when he received from the Father the promise of the Holy Ghost to bestow upon others (ii. Acts 33.) and poured it down as an holy Oil on their heads, to create them Ministers in his Kingdom.

That was a further witness to our Savi∣our, as I should now proceed to show you; but that it may be fit, before I part with this, to take notice, that this testimony which the HOLY GHOST now gave to him, when it anointed him at his Baptism, was so remarkable, that Maho∣met hath not forgot to leave a remem∣brance of it in his Alcoran. Where he brings in God speaking after this man∣ner; * 1.5 We have already sent a Book (i. e. the Law) to Moses, and afterward we sent the Prophets; and to Jesus the Son of Mary

we have sent most known (or eminent) ver∣tues, and we gave him a TESTIMONY, and strengthened him with the HOLY GHOST. In which words, a great Paraphrast of theirs upon the Alcoran, by known vertues or powers given to our Savi∣our, understands the gift of working mi∣racles; as opening the eyes of the blind, cleansing lepers and raising the dead. Though by the Holy Ghost, they generally understand no more than the Angel Ga∣briel, who for the manifestation of him (as that Paraphrast speaks) was sent a-long with him, as his companion, whithersoever he went. Which notion, I imagine, they drew out of the Jewish writers, who say that such glorious apparitions, as that at Christ's baptism, were made by the mi∣nistry of Angels, who were the Chariot of God, in which he was said to come down to men.

But whatsoever Mahomets meaning was, when he says God strengthened him with the Holy Ghost, it is an open acknow∣ledgment of that which the Divine wri∣ters have recorded; which was so famous and notorious, that Infidels could not de∣ny it. Nay, some of that false Prophets followers have said expresly, that the

Holy-Ghost is no Creature, * 1.6 but hath a singu∣lar production proper to it self. For it is not a spirit after the manner of other spirits, be∣cause it is the spirit of God. The spirit of a Man is a Creature, but the spirit of God is not. It was more than an Angelical pre∣sence then that was in our Saviour: of whose birth indeed the Angel Gabriel brought the news to his Mother, but he did not pretend that she should conceive by his power; no, he sayes expresly, The HOLY GHOST shall come upon thee, and the power of the highest shall overshad∣dow thee. And therefore at his new-birth, as I may call it, to the office of a King, it was the very same power of the highest, which in a visible manner then overshad∣dowed him and remained on him; to te∣stify that he was as the Angel said, the Son of God. To conclude this; the Angelical Salutation to the blessed Virgin, is after this manner recited in the Alcoran, in the next Chapter to that before named. O Mary, God sends thee a good Messenger, by his WORD which is out of himself. His Name is Messias, or Jesus Christ the Son of Mary, powerful in this present World, and in the World to come. Where the forena∣med Paraphrast says, he was powerful in the present World by Prophecy, and in the

World to come, by Intercession, and Celesti∣al preparation. He should have added also, what he said before, that he was powerful here by that which is properly called pow∣er, the healing Diseases, opening blind Mens eyes, and such like works of won∣ders: the Divine Majesty resting on him and abiding in him, in so glorious a man∣ner, that he might properly be called the Temple of God.

For whatsoever demonstrations there were of Gods presence in the Tabernacle of Moses, or in the Temple of Solomon (which were alike filled with the glory of the Lord, xl. Exod. 34, 35. 2 Chron. v. 13, 14.) the very same tokens there were of his presence in our Saviour. Nay, it is easie to show that he manifested himself, in all his glorious Attributes, more in our Savi∣ours Person, than ever he did in either of those places. And it will be such an evi∣dent demonstration of the truth I am as∣serting, and give such light to this testi∣mony of the Holy-Ghost, who appeared in that excellent Majesty which descended on him; that I think it will be worth my pains to make good the Parallel in some in∣stances.

I. And first you may observe that from the holy place in the Tabernacle, God de∣clared his mind and will; and made known to his People what he would have done. There God told Moses, he would meet and commune with him, of all things which he would give him in commandment to the Children of Israel, xxv. Exod. 22. And we are told the manner of it, vii. Num. 89. When he was gone into the Tabernacle, he heard the voice of one speaking to him from off the Mercy seat, that was upon the Ark, from between the two Cherubims. From thence God gave out to Moses his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as the Apostle calls them, iii. Rom. 2.) Oracles, or such words of direction and command, as were necessary for the good Government and preservation of his Peo∣ple: whose Laws, Statutes and Judgments, came from the holy Oracle in the Sanctuary of God. This was a marvellous favour of Heaven to them; though nothing compa∣rable to the manifestation of the wisdome and counsel and will of God by our bles∣sed Saviour. Who not only revealed his Mind more clearly and abundantly; there∣by showing he is the Temple of God: but told us such things as never came from the former holy place; things which eye hath not seen, nor ear heard, neither did they en∣ter

into the heart of man to conceive. He was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or WORD of GOD, in this sence as well as any other; because he acquaints us with Gods mind, and declares to all Mankind his sacred will; and, as from an holy Oracle, utters things secret from the foundation of the World. For the Word was made Flesh and dwelt among us, full of grace and truth, i. Joh. 14. The word full relates to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the WORD, in the beginning of the Verse (the other part of the Verse being inserted between in a Parenthesis) and carries this sence in it, that Jesus being fully acquainted with all the gracious counsels of God concern∣ing Men, hath declared them to us, and made us also acquainted with them. He was so full of truth that he calls himself 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the truth it self, xiv. Joh. 6. No man hath seen God at any time; the onely begotten Son, he hath declared him, i. 18. That is, he hath made God visible to us: he as an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, expounder or interpreter of anothers mind, hath opened to us all his secrets concerning our Salvation; and thereby declared that he is no less than the Wisdom of God. When he appeared in the World, then Wisdome built her self an house, as Solomon speaks, ix. Prov. 1. Which words * 1.7 Athanasius not unfitly accommo∣dates

to our Lord Christ, Whose body is the house of Wisdome. And a most holy house, the dwelling place of God; from whence he hath revealed himself not to so few as one Nation, but to all the World: whom, if they would open their eyes, he hath illu∣minated with his Wisdome.

R. Bechai I remember will have the Ark from whence Moses heard God speaking to him, to be called in their Language by the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; as much as to say, because of the light which was there. Which he will have to be the Law (pre∣served in the Ark) which was the Light of Israel. And just thus writes S. John con∣cerning this WORD of God, 1.4. In him was life, and the life was the light of men. That was the true light, which lighteth every man that cometh into the World, v. 9. For so Jesus proclaimed himself, saying, viii. 12. I am the LIGHT of the World. And such a Light he was, that all the wis∣dome which was discovered before from the Sanctuary of God; was but Clouds and darkness, in compare with that which was made manifest by our Saviour. The best knowledge they had was covered and wrapt up in types and figures, till God ap∣peared in Jesus, and rent those clouds in

pieces, by the brightness of his beams. They had but such a confused apprehension of things in former times, that S. Paul compares this discovery of God in Christ, to the breaking forth of light, out of the rude Chaos, in the beginning of the world, 2 Corinth. iv. 6. For God who commanded light to shine out of darkness (i. Gen. 2, 3.) hath shined in our hearts (the hearts of the Apostles) to give the light of the knowledge of the GLORY OF GOD, in the face of Jesus Christ. Some flashes of which light and majesty of God in him, came from his face; not long after he entred into the World. When he was but a Childe, they wondred at his wisdome; and were astonished at his understanding and answers, ii. Luk. 47. But when he was grown up and the Holy Ghost came down from Hea∣ven upon him, like the Glory of the Lord which filled the Tabernacle and Temple; then his Wisdome appeared the more illu∣striously. And was the more amazing; because they knew he was not trained up in the Schools of Learning, nor had any better breeding than a Carpenter's shop could give him. For so his Countrymen say, in S. Mark, vi. 2, 3. Is not this the Carpenter, the Son of Mary? How comes he by these things? and what wisdome is this

which is given unto him? They were asto∣nished at his Doctrine, and as S. Luke tells us, iv. 22. Wondred at the gracious words which proceeded out of his mouth. For be∣sides the Divinity of the matter which he spake, and the mighty works which ac∣companied it; there was a certain majesty in the manner of its delivery. For he taught as one having authority, vii. Matth. 29. That is, as one who had power to enact and ordain new Laws (and those much superiour to the old) and not only to explain those which were already writ∣ten. He plainly also discovered a power to reward the faithful and to punish the disobedient; which was so astonishing, that in the judgment even of those who were sent to apprehend him, Never man spake like unto him, vii. Joh. 46. He open∣ed to them the Kingdom of Heaven; he revealed to them Immortal Life; he gave them Manna, of which if a Man did eat, he assured them he should never dye: and he promised (which is the thing they chiefly refer to in that speech) that Who∣soever believed in him, out of his belly should flow rivers of living water; which he spake concerning the spirit, which they that be∣lieved on him should receive, v. 38, 39. When this promise was fulfilled, then

that which Moses did but wish for, was actually done, All the Lords people became Prophets. He made the gifts of Prophecy, and wisdome, and knowledge, as common as ordinary discourse was before. Which showed that indeed God dwelt in him; else he could not have had all this wis∣dome, much less communicated so much to others.

II. But it will not be fit to prosecute these things too largely; therefore let us pass to the consideration of the mighty pow∣er of God manifested from the place where he was said to dwell; which was an evi∣dence that he was there. And this you shall see appeared no less in our Saviour, as a token that God dwelt in him, and that he was become his Temple. All their help you know of old is said to come from the Sanctuary, where God inhabitated, and he is said to strengthen them out of Sion, xx. Psal. 2. Thence the Ark, upon the Cover of which the Divine Glory sate, is called The Ark of his strength, cxxxii. Psal. 8. Nay, it is often called simply by the name of his strength, Psal. lxix. 61. He delivered his STRENGTH into captivity, and his Glory into the Enemies hand. And Psal. cv. 4. Seek the Lord and his STRENGTH;

that is, the Lord before the Ark of his pre∣sence, from whence their help and succour came. For whether this went, God was said to go along with them to deliver them. As the Philistins themselves had learnt; who hearing the Israelites had brought the Ark into the Field, began to be afraid and said, GOD is come into the Camp. Wo be to us: for there hath not been such a thing heretofore, 1 Sam. iv. 7, 8. That is, we fought with Men hitherto, now with God. And this is the meaning of those words, lxxx. Psal. 2. Before E∣phraim, Benjamin and Manasseh, stir up thy STRENGTH, and come and save us. Those three Tribes marching immediately after the Ark (for their quarter was on the West of the Tabernacle, in which part was the most holy place, and the Ark in it, ii. Numb. 17, 18, &c.) it is as much as if he had said, make thy self sensibly present now to thy People; manifest thy favour towards them from thy Mercy seat; shew that thou art among us, and give us a sign and token of thy presence and pow∣er, by overcoming and treading down our enemies.

Now, as then he gave proof that he dwelt there, by those acts of power and

might: so he made it manifest by all the wonderful things which Jesus did, that he was the Sanctuary wherein he dwelt a∣mong men. From him there were such emanations of power, as never flowed from the Ark it self. He stirred up his strength indeed (that I may borrow the ancient Language) when Jesus appeared, and came and saved them in a diviner man∣ner. Whensoever he healed any despe∣rate Disease, it was an act of Salvation and deliverance; which told them there was a gracious presence of God among them. When he cast out a Devil; it was the vanquishing of a dreadful Enemy. And when he threw out a whole Legion, it was a glorious victory over a more pow∣erful Army, than ever the Israelites by the STRENGTH of God among them, had overcome. To say nothing of his com∣manding the Winds and the boisterous Waves, which as readily obeyed him; as the red Sea fled when Judah was Gods Sanctuary, cxiv. Psal. 2. (the Divine pre∣sence not having setled it self then among them in any certain place) and Jordan was driven back before the Ark of his strength. By these acts it plainly appeared that all things were under his Authority; not on∣ly Men and other Creatures here below;

but also Angels, Principalities and Pow∣ers: over whom he as easily triumphed, as the Israelites had heretofore done, by the power of God among them, over the Phi∣listins, or such like adversaries. Nay, he gave his Apostles such a power over them, that they were ready to triumph too much in these conquests. He is fain to repress the joy wherewith they were transported; and to bid them not rejoyce so much that the Devils were made subject to them, as that they themselves were become the sub∣jects of his Kingdom, and their Names written in Heaven, x. Luk. 20. And so eminent was this manifestation of the Di∣vine power in him, that he did but speak a word, and any thing was done that he required. In so much that the People were amazed, to hear him only say to a Devil, Come out, and instantly he left the Man and hurt him not. What a word is this? for with authority and power he commandeth the unclean spirits, and they come out, iv. Luk. 37. And upon another occasion of the like nature, you read the same again, that They were all amazed at the mighty power of God, ix. 43. And acknowledged with just admiration at such another sight, that, It was never so seen in Israel, ix. Matth. 33. Among all the marvellous works of for∣mer

times, even those done by Moses him∣self, when the Divine Glory visibly ap∣peared on several occasions to them, there never was any thing like to that which our Saviour now wrought; so quickly, without so much as the pains of a bare touch, by his Word only, and in all sorts of Diseases, none excepted. For at his first entrance upon his office, after he was anointed with the Holy-Ghost, he healed all manner of sickness, and all manner of di∣sease, throughout the whole Region of Galilee, and the adjoyning Countries, iv. Matth. 23, 24, 25.

III. Nor was the kindness and good will of God to them more plainly mani∣fested from the Tabernacle and Temple, than it is to us more abundantly declared in Jesus Christ. The Ark, the place of God's presence, is called the TESTIMO∣NY, xvi. Exod. 34. for this reason as well as others; because it was a token of God's great love to them, and care over them; testifying that he dwelt among them. And out of SION, where the House of his Glory, and the Ark of his Presence was, he is said, to bless his people, cxxxiv. Psal. 3. and to give them the bles∣sing of life, cxxxiii. 4. which may be

more truly said of Jesus Christ, from whom now the LORD hath commanded the bles∣sing, even life for evermore, iii. Act. 26. xi. Joh. 25, 26. In him he showed him∣self most propitious to Mankind, and set him forth as his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or mercy seat; iii. Rom. 25. from whence he will dispense his Divine favours towards us. We need not doubt of it, for he is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or TESTIMONY also, in the most proper seasons, of the greatest love and kindness that ever was, 1 Tim. ii. 6. This he te∣stified indeed most of all by his Death and giving himself a ransome for us (which the Apostle is there speaking of, and which Polycarp calls in his Epistle to the Philip∣pians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the testimony of the Cross) But it was apparent likewise by all the actions of his life. Which te∣stified how full, he was, of GRACE, as well as of Truth: for he went about about doing good, x. Act. 38. The very name that Philo gives the Tabernacle, which he calls * 1.8 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, exactly belongs to him; who was a moveable Temple, a walk∣ing mercy seat, an Holy place, which went about; and carried God's blessings to all that drew nigh unto him. All the Power he had, was used, not to the harm of any man living; but to the benefit, relief and

comfort, of every one that came to him. Whom did he ever refuse, that intreated his help? What suitor did he turn away, that came to beg his charitable assistance? He never excused himself, either from the multitude of business, or the distance of the place, or the greatness of the thing they askt, or the many courtesies he had done to them already, or upon any other account whatsoever; but willingly went to do them service: or, which is more, sent his Divine influences afar off, to te∣stifie his omnipresent power, for the rescu∣ing of such, as were at the point of death. And as for his Doctrine, you remember it was so sweetly perswasive, that all the People wondred at the words of grace, which proceeded out of his mouth, iv. Luk. 22. So full of mercy it was, that he published a Jubilee (as you there read, v. 18.) to the miserable World. So rich in love, that S. John could do no less than say, 1. iv. 9. That in this was manifested the love of God towards us, because that God sent his onely begotten Son into the World, that we might live through him.

VI. And as the Sanctuary was a place separate from all others for this purpose, that God might dwell in it; and from

thence send them the tokens of his power∣ful love: even so was Jesus also separated after a special manner, to be the Taber∣nacle of GOD among Men. The place where the Divine Glory made its resi∣dence was called the Most Holy. And the Hill on which it stood is called the Moun∣tain of his HOLINESS, xlviii. Psal. 1. And the Ark which was the peculiar seat of God in the most holy place, is called the Throne of his HOLINESS, xlvii. 8. and the HOLY Ark, 2 Chron. xxxv. 3. Nay, it is called by the Name of HOLI∣NESS, iv. Num. 20. as all the Hebrews interpret the place: and with great rea∣son, for that which in one place, 1 King. viii. 8. is called the HOLINESS, is in a∣nother, where the same thing is described, 2 Chron. v. 9. called the ARK.

The ground of all which was, that these were separated by Gods special command for his uses and service alone. And the Tabernacle was built by peculiar directi∣ons which he himself gave, and by a Di∣vine art and skill, wherewith the work∣men were inspired, and no other. And just thus was the Temple of our Saviour's Body likewise set apart and separated from all common flesh, to be the dwelling place

of God. Man had no hand in the making of it; but it was formed in the Womb of a pure Virgin by the power of the Holy Ghost. Upon which score, the Angel calls him before he was conceived, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. Luke 35. that HOLY thing, we render it (but it is the very Name of the Tem∣ple) which had not an original like other Men, being made by God alone. Nor did the good Angels only acknowledge this, but the Evil also call him the HOLY one of God, i. Mark 24. For he was again sepa∣rated from all other by a voice from Hea∣ven, and by the anointing of the Holy Ghost, and by many other things not now to be mentioned, which declared him to be the MOST HOLY or Holy of Holies, spoken of by Daniel the Prophet, ix. 24. which Abenezra expounds to be meant of Christ. And the unspotted Holiness that was both in his Doctrine and in his life (as you shall hear afterward) and the innocen∣cy and purity likewise of his followers and attendants, were no small Testimony add∣ed to the rest, that God was in him. For he did no sin, as S. Peter speaks, neither was guile found in his mouth. And all they that came to him (v. 4, 5.) as unto a living stone, or Temple, rejected indeed of men, but cho∣sen of God and precious, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, even they

themselves became living stones, a spiritual house, or Temple, an holy Priesthood, to offer up spiritual Sacrifices, acceptable to God through Jesus Christ. But it would be too long to note all that the holy Scriptures speak of this. Therefore,

V. Let us briefly observe how the Om∣niscience of God which appeared in our Sa∣viour declared that He dwelt in him, as the punctual prediction of many things for∣merly declared his presence at the Taber∣nacle. There Moses you know made his enquiries upon all occasions. And from thence in after Ages God gave them an∣swers concerning things unknown; when the High-Priest stood before the most holy place, with the Urim and Thummim on his breast. And therefore that the World might see God had chang'd his Seat, and now dwelt here, in his Holy Child Jesus, He declared things secret; and not onely foretold a number of things, both concer∣ning himself and others, but manifested that he knew even the thoughts and pur∣poses of Mens hearts, ii. Joh. 23, 24. And understood what was done at a distance from him, i. Joh. 47, 48. Which was so demonstrative a proof to the true Israelite of the presence of God in him; that im∣mediately

he cries out, Rabbi, thou art the Son of God, thou art the King of Israel.

But the manner of his knowing what was in man and all other things, was the most admirable. For whereas Moses was fain still to repair to one place, and inquire at the Mercy seat, before he could tell the mind of God: And could not so much as resolve a difficult case about the observa∣tion of a Law, till he went to hear what the Lord would command concerning the persons who were in doubt, ix. Numb. 8. Our Lord had no need at all to go any whither to make such enquiries; but in every place, even in Samaria, knew the greatest secrets, iv. Joh. 18, 19. For he himself was the Tabernacle of God. He was the Tent which God had pitched a∣mong Men: separated unto him, as the Tabernacle and Temple were, by the vi∣sible descent of the Divine Glory upon him, and by its residing in him. So that wheresoever he was, he had an Oracle con∣tinually within himself: and without any addresses to the most Holy place, or any o∣ther; knew all things, and revealed the mind of God to Men. And all this was so conspicuous, that it was far better known than the presence of the Lord upon the

Ark. For that was confined to one place, whereas Jesus went about doing good. Which may be the meaning of that famous Pro∣phecy, iii. Jer. 16, 17. Where he says, they should not make mention of the Ark any more; that is, worship God before that, as the only place; But Jerusalem should be the THRONE OF THE LORD; to which all Nations should be gathered: that is, in every part of the City (and Country too) he would appear as glori∣ously, as he had done formerly in the most holy place of the Temple, which could be at no other time, but when Jesus appear∣ed among them, and sent (by his Apostles) the Law out of Zion, and the Word of the Lord from Jerusalem, to all Nations. ii. Isa. 3, 4. The THRONE OF THE LORD, I have told you already, is in their Lan∣guage, as Maimonides teaches us, Every place which God separates for the manifesta∣tion of his Divine glory. So the Heaven is called his Throne, lxvi. Isa. 1. And by that name Jeremiah calls their Sanctuary, xvii. Jer. 12. A glorious high Throne from the beginning, is the place of our Sanctuary. And so I told you the Ark is called; be∣cause that was the peculiar place in the Sanctuary where he resided. But at last you see all Jerusalem (by which we may

understand the whole Nation) was to be∣come the THRONE of the LORD. As it did when Jesus appeared (who in person was sent to that Nation alone) in whom the Divine glory shone illustriously in all places, wheresoever he came. They be∣held the Wisdome, the Power, the Love of God in him; not only in the Temple, where he oft appeared, but in every part of the holy City. In the streets, nay in the high wayes, in the fields, in the wil∣derness, upon the sea, there was a most glorious appearance of God; such as ne∣ver was when the Ark alone was the THRONE of the LORD.

VI. Which puts me in mind, and then I shall end this; that the Unity of God is as much, nay more, discovered in our blessed Saviour, as it was at the Tabernacle or Temple in former times. As there was but one place where. God put his Name a∣mong the Children of Israel, and they were all to go to the very same Oracle; whereby they were preserved in the belief and worship of one God: So now God hath manifested that this is his ONLY begot∣ten Son; and that there is no name given under Heaven whereby we can be saved, but only His; and that we must seek to

no other Mediator, but this One; in whom now God appears in such a glory, as he ne∣ver did any where else. And this is also to keep us in the belief that God is one: which may hence also appear by this mani∣festation of God in the flesh. For whereas we call God by several attributes, the most holy, the most wise, the most powerful, and the like; yet we see all these were in one person Christ Jesus. Which may well instruct us, that they all together are but One God; and that it is one eternal Majesty, who is so holy, wise, powerful and good.

But, as I said, this was better made known by our Saviour, than by the Di∣vine Majesty residing at the Temple. For during all the time that the Holy Oracle of God stood at Jerusalem: there were also Oracles, which pretended gods main∣tained among the Gentiles. This upheld the Opinion concerning a multitude of gods: And all that Moses or the Prophets could do, did not destroy this belief in the World; no, not root it out of Israel; till God appeared in our Lord and Saviour. Then these other Oracles grew mute; and it was held ridiculous to believe any more Gods than One. The Devils lost all their

power, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, after the coming of our Saviour among Men. They are the words of Eusebius, who produces a sworn enemy of Christi∣anity to avouch what he delivers, Por∣phyry by name, who makes this ingenuous confession, * 1.9 that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. ever since JESUS was honoured, none ever per∣ceived any publick help and succour from the Gods. Aesculapius and the rest of the Gods have withdrawn themselves from men, and do not converse with them. From whence Eusebius argues very rationally on this manner. How come you to know, those whom you worship, to be gods? Why did not Aesculapius and the rest of his Compa∣nions overthrow the power of Jesus, and make it of none effect? If he be a mortal Man, as you say (nay, perhaps you call him a jugler and a deceiver) and they in∣deed be Saviours and gods; What is the matter that they flee before him, and turn their backs of one that is so inconsiderable? Why do they yield up all the World to his power; and abandon all their subjects, in this shameful manner? If you have any sence, you must conclude, that he is stron∣ger than they; and that what he speaks is true. For though he be but one, and as, one would suppose, alone; yet He hath

driven away a vast number of gods, and made them leave the World. He hath abolished their worship and service, and exposed them to such contempt; that as they appear no longer gods, so they can do just nothing. They are not able so much as to show themselves, as they were wont, to their followers: But plainly dis∣cover that they were Daemons, not Gods.

But on the contrary the worship of this JESUS, and that ONE GOD, who, he saith, sent him into the World, is every day more and more propagated; and takes deeper root in the minds of all People. One would have thought that these gods, should have bestirred themselves at his coming, more than ever. They should have made combinations, and joyned all their forces against him. Their Oracles which were so famous, should now, above all other times, have been frequented; and spoken most loudly, so that all the World might hear them, against this person, who came to destroy that Religion, and take away all that reverence which was paid them. Or if one Oracle had been dumb upon any particular cause; yet all of them together, one would think, should not have lost their voice and their credit,

in this fashion. These gods should have had more care of their reputation, and au∣thority; than to let this single person, whom they pretended also to be so mean, to prevail thus mightily against them. For as Plutarch tells us, in those very places where there was in times past, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a great glory of the Divinity; there was nothing to do in his days, but all was vanisht. A sign that indeed God was more in our Saviour, than he ever had been in any other person or place; and that he was no where else; and that he would be worshipped only in that way, which he taught and prescribed. For they saw his GLORY, the GLORY as OF THE ONLY BEGOTTEN Son, (i. Joh. 14.) who had those marks of a Divine Majesty residing in him, that none ever had; and from whom we may expect all that the wisdom, power, and love of God can do for us.

What should we do then, but after such evident proofs that God is in him; fall down, and with the most humble and joy∣ful reverence worship him, who, as it there follows, is full of grace and truth? Because he is full of TRUTH we ought to resign and submit our selves to his go∣vernment;

and because he is full of GRACE we should always rejoyce to think that we are under his care, and we should put our trust under the shaddow of his wings. And that he is so full of both, that we may with great satisfaction commit our selves to his guidance, confide and rejoyce in him; will appear still more evidently by the next Testimony which he received from the HOLY GHOST.

Notes

• * 1.1

  Vocab. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.2

  Mors Novoch. Part. 1. Cap. 10.
• * 1.3

  Lib. 1.
• * 1.4

  More Nevoch. Part. 3. cap. 45.
• * 1.5

  Vid. Seld. de Synedr. Lib. 2. C. 4. n. 4.
• * 1.6

  Vid. Ib. pag. 127.
• * 1.7

  Orat. 3. contra Ar∣rian.
• * 1.8

  L. 3. de vita Mosis.
• * 1.9

  Lib. V. Praepar. Cap. 1.