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. IV. Concerning the Testimony of the HOLY GHOST.

WE have heard the WORD speak enough in his own behalf; and I do not think it needful to hear that Witness any further. Let us attend now to the Testi∣mony of the third person in the holy Trini∣ty, and hear what the HOLY GHOST saith; who we shall find, upon due ex∣amination, agrees perfectly in the same thing, and declares that Jesus is the Son of God. Witness that glorious appearance of the Divine Spirit upon him when he was baptized, and the great gifts and en∣dowments thereof, wherewith ever after that he was filled himself and filled others. For here we may note three things, as we did in the opening of the testimony of the other two Witnesses.

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.

II.

Which was upon the day of Pentecost, ten days after he left this world; When it gave a more publick testimony to him, than it had done at his Baptism, that he was the Son of God, exalted to sit on the right hand of the Majesty on high. For his Apostles being then assembled together in one place, on a sudden there came such a mighty inspiration from him, who a little before he parted with them, breathed on them and said, Receive the Holy Ghost; that the sound of it was like that of a violent blast of wind, when it is a coming. Which was anciently a token of a Divine pre∣sence approaching (iii. Gen. 8.) and now was a sign that by the power of this spirit,

they should carry all before them. For it filled all the house where they were sitting, as they did all the World, e're long, by their preaching. And immediately a glimpse of that Divine Majesty or Glory appeared on them, which came down up∣on our Saviour at his Baptism, and ever after dwelt in him; Who now sent the Apo∣stles just as the Father had sent him. For a bright flame was seen upon their Heads, and they were baptized with the Holy Ghost and with fire.

So S. Luke reports, ii. Act. 3, 4. That there appeared unto them cloven tongues, like as of fire; and it SATE upon each of them: a sign that this power should abide with them alway, and accompany them every where; though this visible flame vanished. The effect of which was notorious to all, even as it was apparent that Jesus was full of the Holy Ghost, though none but John Baptist saw it coming down upon him: For they were all filled with the Holy Ghost, and began to speak with tongues: Of which all Jerusalem (as it there follows) yea men of all Nations were witnesses; who heard them speak in their own tongues, the won∣derful works of God, vers. 11. They pro∣claimed, that is, to all the People, whom

the report of this strange news had brought together, what wonders God had wrought by Jesus, and what he had now done for him; having raised him from the dead, vers. 24. and exalted him by his right hand, vers. 33. and made him, both LORD and CHRIST, vers. 36. That is, He was, now they might see if they would not shut their eyes, inthroned by God in the Heavens, and compleatly invested with that royal power, of which he had received some portion before; being now made LORD of all things, and the KING of God's People. Of which, we, say the Apostles, v. 32. are his Witnesses (who saw him after he rose again, and beheld him ascend into Heaven) and so is the Holy Ghost, which he sent from thence, as they all now saw and heard in divers sensible effects, which testified that he was at the right hand of God.

And here it will be fit to observe three things,

First, That the HOLY GHOST was his WITNESS, (as the Apostles you see call Him) as the coming of it, was the fulfilling of what he had predicted and pro∣mised, a little before his going away from them. At the very mention of that word,

they were very disconsolate; and sorrow filled their heart. Whereupon he chears them up with this assurance that he would not leave them comfortless, like so many fatherless Children, but pray the Father, and he would give them another Comforter, who should abide with them for ever; and never go away from them, as he was a∣bout to do, xiv. Joh. 16. This he tells them was the spirit of truth, vers. 17. whom the Father would send in his Name, vers. 26. where he repeats this over again, and tells them what the Holy Ghost would do for them. And therefore charges them not to be troubled or afraid, but rather rejoyce to hear him say he was going to the Fa∣ther, who was Greater than he; and there∣fore would give him power, when he went to him, to do more for them, than he could do now, vers. 28. And then he adds the reason why he said all this, vers. 29. Now I have told you before it come to pass; that when it is come to pass, you might believe. That is, be confirmed in the belief of all that I have said, and fully perswaded I have not boasted of a power and authority, which doth not belong to me. They might well be confident of it themselves, and bid all the House of Israel know assuredly that God had made the same. Jesus whom they

crucified, both Lord and Christ; when they saw this come to pass, which he had fore∣told and promised so often: Before his Death, xv. Joh. 26, 27. xvi. 7. After his Resurrection, xxiv. Luke 49. Just before his Ascension, i. Act. 4.8. Where he bids them not stir from Jerusalem, but wait for the promise of the Father, which they had heard of him, and which would give them Power to be his Witnesses every where.

It was an evident argument, when they received it, of these two Divine Proper∣ties in Him; Foreknowledge, and Omnipo∣tence. They had reason to believe there was a Divine Majesty in him, when he was with them on Earth; and to trust to all he had said either of himself, or them, or those that should believe on his Name; and to look upon Him now as the King of Glory, with all power in Heaven and Earth. For how could he have taken the boldness to foretell and promise such a thing as this from God the Father, what hope had he to make it good; if he had not been sure that the Father and He were one; (as he speaks vers. 20. of that xiv. Joh.) and that what He said was by his Autho∣rity, who would justifie his word? No∣thing

could have been more vain, or done him greater discredit after all the glory he had got, than to give this as a sign of his truth; if he himself had not been sure that God had given all things into his hand, and that he came out from God, and was go∣ing unto God, as it is xiii. Joh. 3. And what greater argument could there be, that he did not assume a Dignity or Title, which he had no right unto; than the verifying his word in so hard and difficult a case as this, even then when his Enemies thought he could do nothing, because he was dead and buried? This must needs make the Apostles as sure as he was; (for his confi∣dent belief could not work belief in them) and therefore He did fulfil his promise; and indued them with such power from on high, that in a moment He brought all things which he had taught them to their remembrance; enabled them to speak with all manner of Tongues, to make a Man whole with speaking a word, nay to raise the Dead, and to give the Holy Ghost likewise to others who believed their word.

How came He by this power, if indeed He was not the Lord of all? Why did nor his Word dye with Himself and fall to the

ground, if he usurped upon the preroga∣tive of God, and laid claim to a glory which was none of his? How could it come into any Mans mind, let me ask again, to pro∣mise such a thing as this; if he did not know what he could do? And could any man do such a thing, if he were not more than a man; even the King of infinite power at the right hand of God? So the Apostles could not but conclude when they felt the effects of his royal power in their own hearts; and when they could make others feel them, by innumerable benefits which they bestowed, both on their Souls and Bodies. To be able to do such things on Earth as he had done, shewed plainly what He was: but to be able to make o∣thers do more wonderful things, when He had left the World; was still a more convincing Argument, that all things were put in subjection under his Feet. Nothing now was more evident to them than this great Truth; whatsoever di∣strust of it they might have before. With this mighty Inspiration all their doubts were blown away, like the Dust before the Wind. This fire which appeared on their Heads, purged their Souls quite from all the reliques of Infidelity; if there were any remaining. They could do nothing

now but speak the praises of Jesus, and proclaim Him with these Tongues to all the world to be the Lord; with a zeal as hot as fire.

The People indeed, it may be said, did not hear him foretell this glorious day, and make any such promise of the Holy Ghost, and therefore how could it convince them? I answer, it is confessed that He did not speak of this so plainly to them, as He did to the Apostles; and therefore I have not alledged it all this time for that purpose: but only to show that they to whom he so often gave hopes of the coming of the Ho∣ly Ghost upon them, had reason to rely upon its Testimony when it came; even upon this account, that it was the per∣formance of his gracious promise to them. There are many proofs which we produce, seem to carry less force in them than really they have; when careless minds stretch them too far, to prove more than was in∣tended. The Jews were to be convinced by it upon another score, not by the ful∣filling of his particular promises to the A∣postles; which could work no further upon the People, than they believed their testimony who came with such power from Jesus to them. But I must add

also, that our Saviour had said something of this to all the people at a publick Feast, vii. John 38, 39. And when he was ar∣raigned he openly declared to the High Priest and the whole Senate, that they should presently receive sensible tokens of his Majesty, which now they so affronted. For when they adjured him to tell them whether he was the Christ the Son of God, xxvi. Matth. 63. though he knew they would neither believe him, if he told them, nor give him a good reason, if he argued with them, why they did not be∣lieve (xxii. Luke 67, 68.) yet he told them in express terms, that he was, ver. 64. And then adds these remarkable words; Nevertheless, I say unto you (i. e. though now you do not believe what I have told you, yet mind what I say) hereafter (from this moment, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, xxii. Luke 69. or very few days hence) you shall see the Son of man sitting on the right hand of power. Which can refer to no∣thing but the mission of the Holy Ghost, which presently ensued, and was a cer∣tain argument that he was at God's right hand, ii. Acts 33. When this came they could not but see, unless they would be wilfully blind, that he was possessed of the Kingdom, he had so much spoken of.

It was an irrefragable testimony that he was the Son of the Blessed, and could the less be gain said, because he told them before-hand they should see what they would not then believe. That is, have a manifest demonstration of his glorious Ma∣jesty in the Heavens. Which if it would not move them, nothing remained but to see him, after another fashion, coming in the clouds of Heaven, as it there follows. To destroy, that is, such incredulous wretch∣es, who killed their King, and persisted so obstinately in their rebellion, that they resisted the Holy Ghost, whom he sent to convince them of their crime, and con∣vert them to his obedience. So it is inter∣preted, xxii. Luke 27, 31.

II. For the power of it was so great, that setting aside this consideration, if he had said nothing at all to them or his Apostles of his sending the Holy Ghost; yet its coming in this manner, was an evident testimony both to them and all others, that he made a just claim to be their King. He could not else have scat∣tered such royal gifts so bountifully among them, as the manner of Emperors was in their Triumphs, and of Kings at their Coronation. This showed that indeed he

had the power, which the Jews denied him. It vindicated his rights, which they would have taken from him. It made it appear, he was what he preten∣ded; and that not He, but they were the guilty persons; who had condemned him, for saying, he was the Son of God. This was the very end of its coming, as our Sa∣viour also told his Apostles a little before his death, xvi. John 7, 8, 9. where He saith, that if he went away he would send the PARACLETE, that is, his Ad∣vocate unto them; whose office it should be, to convince the World of Sin, of Righte∣ousness, and of Judgment. Of this place I shall be able, I hope, to give a full ac∣count hereafter, together with all those that relate to the Holy Ghost; and there∣fore I shall say no more of it now than this: That the end of the PARACLETE'S coming was to plead the Cause of our Sa∣viour; to maintain his innocence; and to prove against all accusers, that though he was condemned by men, yet he was acquitted by God, and had said nothing but the truth.

For observe but the crime whereof he was accused, and for which he was sen∣tenced by the Jews, and you will soon see

that nothing could clear him so much as this. The great thing they laid to his charge, as you have heard already, was that he affirmed, when they adjured him to speak his thought, that he was the Christ the Son of the Blessed. This was the blas∣phemy, which they pretended wounded their hearts with grief when they heard it, and for which they adjudged him to be worthy of death. Now what could de∣monstrate the vileness of this calumny, and prove him not guilty, more than such a power possessing his followers even after he was dead, as they saw in himself when he was alive? Nay, a far greater, which declared, as they truly said, that he was Lord of all? x. Acts 36. He could not have done such things, as they beheld were wrought at the invoking of his Name, if he were not truly the Son of God. The Apostles might have called long enough upon him, before they had made a man lame from his Mother's womb, walk up and down and leap and praise God; if he whom they crucified, were not exalted by God's right hand, to be a Prince and a Saviour. And it had been the vainest thing of all, for the Apostles to go and preach up the authority of a dead man, and who was ignominiously crucifi∣ed,

as a great Malefactor; if they had not known that the Holy Ghost from him was ready at hand in every place and time, to be his ADVOCATE, and take his part against all gain-sayers.

This Heavenly Witness never failed to appear when there was need of him, to justifie our Saviour, and to set all things right in the opinion of the World; by re∣versing their false judgment, and by esta∣blishing and verifying the sentence he had passed on himself; when he said that he was the Son of God. The Tables were now turned by the appearance of this PA∣RACLETE, who pleaded so strongly and convincingly, that many who had before accounted him an evil doer, were now forced to alter their mind and confess him to be a righteous person. They who had reviled him, now gave him worship and honour. They that cried Crucifie him, said as the Centurion, when they heard the HOLY GHOST speak on his behalf, Sure this was the Son of God. And all those who were so hardy as to re∣sist the Holy Ghost (vii. Acts 51.) were fain to oppose it with rage and throwing stones; for in any other manner they were not able to resist the wisdom and the

spirit, whereby S. Steven (a man full of the Holy Ghost) spake to them and reasoned with them, vi. Acts 9, 10.

So great a testimony was this of the HOLY GHOST to Jesus, that the Apostles were not fit to be his Witnesses, till they had received it, xxiv. Luke 48. i. Acts 8. But after it came upon them and joyned its testimony with theirs, then they defended his cause so successfully, that a great company of the Priests, the greatest enemies to it, yielded themselves and became obedient to the faith, vi. Acts 7. Then if any one asked, how dare you contradict the sentence of the High Court, to which all men are bound upon pain of death to submit (xvii. Deut. 9, 12.) what can you say to justifie this presumption, in maintaining his Righteousness, whom the Grand Council of the Nation hath con∣demned to suffer death? They could soon make this reply, Let the HOLY GHOST answer you; hear what he says to you: If He do not speak enough for us and for Jesus to satisfie you, then we refuse not to die; you may deal with us as the despisers of God and his Law. And so mightily were they astonished and perplexed by the pleadings of the HOLY

GHOST, that the Sanhedrim (the Su∣preme Court of Judicature among them) knew not what to say to the Apostles, nor what to do with them. They only clapt them in prison for preaching Jesus (iv. Acts 3.) and threatned farther severity if they did not desist (ver. 21.) but they durst not proceed to pass the sentence of death upon them, according as the Law direct∣ed; the people glorifying God so heartily for what they saw them do by the power of the Holy Ghost. Nay, so much were some of this great Council staggered, that according to the perswasion of Gama∣liel, a great Master among them, they let the Apostles go free, after a second impri∣sonment, lest perhaps they should be found fighters against God, ver. 39. If this be an humane project, says that wise man, do not trouble your selves about it; for it will come to naught, as the vain attempts of others have done, who at the first drew much people after them. But if these men prove to be authorized by God, and he will have it so; who can overthrow it? We had best take heed how we proceed in a business, wherein we may chance to have God against us. It is better in my judgment to be quiet, and see what the issue will be, lest in stead of contending

with men, we be found to oppose God Al∣mighty himself.

III. And the issue was this (which is the last thing) that by the power of this Advocate alone, and no other, our Lord Jesus actually obtained a Kingdom in spite of all the opposition that could be made against him. This was the greatest testi∣mony of the Holy Ghost to him, which effectually proved him to be a King, by winning him a Kingdom; and perswa∣ding men to submit unto him, though he was invisible, and not like to reward their services in this World at all, but only in another. It proclaimed him all abroad in the World to be the Lord of life and glory, and by the mere preaching of the Gospel with the Holy Ghost sent down from Heaven (as S. Peter speaks, 1 i. 12.) the Nations were subdued to him and acknowledged him for their Sovereign.

The High Priest and Council of Jerusa∣lem, as it there follows in v. Acts 40. desi∣ring to discourage the Apostles in this preaching, ordered them to be beaten, and then commanded them to speak no more in the name of Jesus, for fear of a worse punishment that might follow.

Alas! vain men, that thought to choak this Truth, and bury this report concern∣ing Jesus. Did they think it was in their power to murder his Name, as they had done Him? and by such means as these prevent his Faith from spreading it self any further? They were mightily mista∣ken in the courage of these Twelve men, who rejoyced that they were counted worthy to suffer shame for his Name: and as un∣learned and ignorant as they found them (iv. Acts 13.) not only perswaded many in that Country to believe Jesus to be the Lord, but carried the fame of him to all Nations. For they received another kind of Mandate from him, which they were resolved to obey; nothing doubting but the power of the Holy Ghost would go along with them to prosper their attempt. The Jewish Rulers said, Speak not at all, nor teach in the name of Jesus, iv. Acts 18. But Jesus their Master had said, Go ye into all the World, and preach the Gospel to every Creature, xvi. Mark 15. Or as it is in S. Matthew xxviii. 19, 20. Go ye and teach all Nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you. They durst not therefore but go, especially when

the power of the Holy Ghost came down upon them on purpose, that they might be able to speak in his name, and win him subjects in all the world, by proving that he was perfectly Lord and Christ. And so you read in S. Luke xxiv. 47.48, 49. It be∣hoved Christ to die and rise again, that re∣pentance and forgiveness of sins should be preached in his name among all Nations. And ye are witnesses of these things. And be∣hold I send you the promise of my Father: but tarry ye at Jerusalem (that is, before you go about this business) until ye be indued with power from on high.

Now here do but consider with me, these three things. First, the vastness of this design; Secondly, the poorness of the means; and thirdly, the weakness and ineptitude of the Instruments which were to be imployed by him: and you will soon see what service the Holy Ghost did him; without whose power he would never have attempted such things, or never have atchieved them. They are all in that place now mentioned, xxviii. Matth. 19. Go and teach all Nations, &c. See here what a compass he takes for his Kingdom, no less than all the World. Wherein he intends to settle new Laws, and advance

a government proper to himself, establish∣ed upon a Doctrine not at all taking with flesh and bloud. Who is there that ever went about any such thing, or had such a thought in his mind? not only to conquer, but to change the Religion of all the world, and abolish those Laws and Cu∣stoms which had stood for so many Ages? What Arms or Ammunition did he pro∣vide them withal for this purpose? With what forces did he send them? Or by what means did he hope to win Kings and Princes to resign their Crowns to him, and submit themselves to his Orders?

Behold, here a new wonder, which is the second thing I now named: He bid them go and PREACH. How could any one fancy he should overcome Nations with his breath? Could he take words to have such force in them, as to perswade whole Countries that never saw him to become his subjects? What strange Orators must these be, who could draw men of such different languages, natures and inclinations, in all the world after them? Where were they bred to learn such powerful Rhetorick, as should charm the hearts of all that heard them? From what School did they come, or by whom

were they instructed in the art of catching Souls? Alas! they were very illiterate and ignorant men, Fishermen and such like rustick people, whom Christ called to be Fishers for Souls, and sent to draw hearts to him. And I remember, Plato in his Phaedrus, when he would express a block, a rude and unbred fellow, says he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bred up among Mariners. Very unlikely Instru∣ments these were for his purpose; if he had been to take counsel of Philosophers, and intended to teach men by no stronger arguments than theirs. They were the most unfit men that could be chosen to be his Embassadors; if he had not been ano∣ther kind of Lord and Master, and they had not gone with other kind of instructi∣ons, than the world had known before.

And that is the third wonder, enough to astonish any considering man, that they who, as Eusebius notes, could scarce speak their own language well, but were mockt for Galileans, whose dialect was the most broad and ungentile of all the Nation; that these, I say, should go to speak to all the Nations of the World, with hope to perswade them. Alas! they were not fit to be Masters to so much as one single per∣son,

much less to teach a Country School; how then could they undertake to teach the whole World? What King, what Law-giver, what Philosopher, either Greek or Barbarian, as the same Eusebius proceeds * 1.10, ever dreamt of any such design as this? They held their labour well be∣stow'd, if they could establish their Do∣ctrine and Laws in one City, or perhaps in one Country; but never thought themselves able to spread them any fur∣ther. Whereas Jesus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, meditating nothing that was common to mortal men, nothing that was merely humane; says confidently to these contemptible men whom he had chosen to be his Emissaries; Go, now that I bid you, and teach all Nations.

But suppose the Disciples should have said to him, as well they might; Though we are ready to do any thing for thy sake, yet how shall we accomplish this? How for example shall we speak to the Romans, of whose language we are ignorant? Or how shall we teach the Egyptians, and the Indians, and the Scythians; who have but one tongue which we learnt of our Mo∣thers, and that but a rude one neither? We shall stand dumb before them and say

nothing. They will take us for a compa∣ny of fools, and we shall look like mere statues and images of men. Or if we could speak their languages, what hope have we to prevail with them? Who will be perswaded by such as we, to forsake the Religion of their Countrie, and to em∣brace thine who art a stranger to them? Truly this had been but a rational questi∣on; if our Saviour had not taken care to prevent it, by adding those words to his Mandate; Lo, I am with you alway to the end of the world. He had said a little be∣fore, ver. 18. All power in Heaven and Earth is given to me. Go therefore and teach all Nations; advance my authority, and spread my Kingdom; and do not doubt but you shall effect the business; for I who have all power will be with you. And so he was, by the power of the Holy Ghost who was his Advocate; for he gave them, presently after, the gift of tongues; he accompanied them every where, if they did but mention his Name, with signs and miracles; yea the very shadow of some of them did more than all the pow∣er of Medicines. This was a very great demonstration of his supreme dominion over all Creatures. Nothing could be more effectual to induce men to obey him,

to whom they saw every thing else was subject. Without this they could never have moved men to believe that he was the Lord; but this gave it sufficient cre∣dit.

For suppose they had stood up in the places of popular concourse, and said, We come to preach to you in the name of Je∣sus, and require you to submit your selves to him, whom God hath made the Lord of all. He was born of the seed of David, a great King in Israel, did many wonders in that Nation, though he was hated and rejected by them, and delivered to Pontius Pilate; by whom he was crucified; but God raised him out of his grave, and we saw him go to Heaven, where he is in∣throned in the most glorious Majesty, and reigns over all Angels, as well as man∣kind. Cast away therefore your ancient Gods, who are his subjects. Forsake pre∣sently all your superstitious Rites and Ce∣remonies. Believe on this person; sub∣mit to his government, and obey his com∣mands. Though you get nothing in this world by it, but perhaps may lose all you have; he will reward you for it in his Pleavenly Kingdom. What force do you think there would have been in such a

speech, to perswade the Nations far di∣stant from Jerusalem, to fall down before him as their Sovereign? Would they not have smiled and said, What do these bab∣lers mean to bring us these strange stories from a foreign land? Why should we ac∣knowledge him to be our King, whom his own Country-men would not suffer to reign over them? Shall we become the subjects of one whom we never saw, nor heard of until now? and venture the loss of all our liberties, and perchance of our lives, for one whom they confess to be crucified and dead? What likelihood is there, that he should rise again from the dead, who could not keep himself, when he was alive, from being put to death?

Truly, saith Eusebius, when I consider the mere doctrine they were to preach, I cannot see how they could hope to draw the people to their belief. But then when I consider how they did prevail every where, at Rome, at Alexandria, at Anti∣och, in all other places; I must have re∣course to a Divine power, which succeed∣ed this Doctrine. Jesus plainly declared by putting them upon the attempt, that he was confident he had all power to get himself a Kingdom by this preaching.

And by the issue it appeared that it was no presumption wherewith he was possessed, instead of a well grounded confidence. They preached, as he bad them; but it was not with such Rhetorick, as is in use among us: not with the enticing words of mans wisdom, with eloquent expressions, enchanting language, or mere plausible arguments; but in the demonstration of the Spirit, and of power, 1 Cor. ii. 4. The HOLY GHOST from Heaven pre∣sently appeared wheresoever they preach∣ed, to justifie their words, and to testifie, by many miraculous operations, that Je∣sus was no less than they affirmed. This evident demonstration perswaded mens minds. This was such a power, that the people were ready to take them for Gods; and imagined that Mercury and Jupiter were come down from Heaven to them: and thereupon prepared publick sacrifices, to be offered in their honour, xiv. Acts 13. Natural reason told them that such things could not be done by mortal nature; but they must be concluded to be the works of some God, though no body told them that they were. And therefore this was all they had to do, for their own satisfaction, to enquire by what power and authority the Apostles did these wonders, since they

themselves confessed that they were but men. And here now they took occasion to let them know, that it was Jesus who did these Miracles. Him they preached; and him they hereby proved to be the Lords ANOINTED; who by this power would prevail, notwithstanding the fierce opposition that was made against his authority.

For, as you read in a devout address which the whole company of believers made to God, the Rulers were gathered to∣gether, and the Kings of the Earth stood up against the Lord and against his Christ. At their first entrance upon this work, there were mighty endeavours to overthrow it; just as there had been against his holy child Jesus, whom he had ANOINTED, that is, promoted to a greater glory than he had on Earth. And therefore they desire God to go along with them, and stretch forth his hand to heal; and that signs and wonders might be done by the name of his holy child Jesus; for the propagating of this Religi∣on, which it was not in their own power to advance, iv. Acts 26, 27, 30. Now this was a further testimony of the power and glory of Jesus, that when a solemn address was made to God, and they represented to

him their design; they were so far from receiving any discountenance from him, that he incouraged and promoted this un∣dertaking. For the place where they prayed was shaken, by a powerful inspira∣tion which came upon them all, as it had done upon the Apostles: And they were ALL filled with the Holy Ghost, and they spake the word of God with boldness, ver. 31.

III.

And this leads me to the last Testimony which the HOLY GHOST gave to him, by descending upon other persons as well as upon the Apostles; though not in such a visible form as it did on the day of Pentecost. The place indeed was SHA∣KEN where these believers were assem∣bled, by the like mighty wind I suppose as filled the house where the Apostles recei∣ved the Holy Ghost, ii. Acts 2. But there were no fiery tongues now appeared, as there did then: Nor do we afterwards read of any such sensible sign of an invisible power coming upon them, as this shaking of the place was, when the Holy Ghost first descended upon the body of the Church. But whensoever the Apostles laid their hands upon any person who be∣lieved

in Jesus and was baptized; pre∣sently the Holy Ghost fell down upon them, and they spake with tongues and prophesi∣ed, viii. Acts 15, 17. xix. 6. This laying on of their hands, was ever after the only external sign of the Divine power (for that's the meaning of stretching out the hand, in the place just before named, iv. Acts 30.) wherewith they should be endu∣ed at the request of the Apostles. Which was a plain demonstration of the royal Majesty and munificence of Jesus, whose Servants and Ministers these were: and hereby the HOLY GHOST bare re∣cord to him, that he was the Son of God.

So this very Apostle teaches us in the second Chapter of this Epistle, where he tells them to whom he writes, that he need not be very solicitous to prescribe them Antidotes against those Antichristi∣an doctrines, which then began to poison the Church: because they had an Unction from the holy One, and knew all things, 1 John ii. 20. The HOLY GHOST, that is, was their security from infection; which is here called the UNCTION or anointing, ^1. because by the coming down of this upon our Saviour, He was made the CHRIST or anointed of God, x. Acts

38. And ^2. the Apostles when they re∣ceived it were made the principal Officers in his Kingdom, and endued with such a power to remit sins and unloose men from the punishment of them as he had, xx. Joh. 22, 23. And ^3. all others to whom they imparted this gift were openly declared the children of God, and if children, then heirs, heirs of God, and joynt-heirs with Christ, viii. Rom. 16, 17. This UNCTI∣ON made them all Kings and Priests unto God, and they reigned with him on Earth, v. Rev. 10. Enjoyed, that is, many royal priviledges and liberties at present, for which they were bound perpetually to praise him; beside the right it gave them to an Heavenly Kingdom, where they should sit down with him in his Throne, as He was in the Throne of his Father, iii. Rev. 21. For the Thrones of the Eastern Princes were wide and large, as I told you before, where others might sit down by them, if they pleased to admit any to that high honour, which this King of Kings promises to grant to his faithful follow∣ers.

No wonder then that they who were designed to so great glory, were also made partaker of the Earnest of it, as this Uncti∣on

by the Holy Spirit is called, 2 Cor. i. 22. After God had filled the Apostles and other Apostolical men with the Holy Ghost, who were ready to guide and direct all Christian people while they lived: There were great numbers also in the Body of the Church, who received so many of its gifts from the HOLY one (that is, God, 2 Cor. i. 21.) that it enabled them to dis∣cern truth from falshood; and discover all those cheats and impostures which some went about to put upon them, under the name of Christian Doctrine. A very great Doctor the Holy Ghost was, when they were anointed with it; for thereby they KNEW ALL THINGS: that is, their whole Religion, in which it made them so perfect, that those pretenders to new Re∣velations could teach them nothing which they knew not already. For it taught them that Jesus from whom it came, was the Son of God, and had revealed all God's will plainly and fully to them. So S. John tells them in the following verses, 21, 22. I have not written unto you, because ye know not the truth; but because ye know it, and that no lye is of the truth. Who is a lyar, but he that denieth that Jesus is the Christ? &c. That is, I do not speak of this, because you are ignorant of Christianity, but be∣cause

you are well acquainted with it; and thereby able to judge when any body con∣tradicts it, and to reject all those as lyars, who deny Jesus to be anointed by God, the Lord of all. I know you are well principled in this truth by the UNCTI∣ON which he hath given you from the Father: All that I desire is (as he adds, ver. 24.) that you would suffer that Truth which you have heard from the beginning, to abide in you. And indeed it was very unreasonable to start from that which had ever been acknowledged since the Holy Ghost first descended on Jesus himself; and which the same UNCTION still te∣stified, whensoever the Apostles, who preached Jesus, did but lay their hands on any bodies head, and pray to Jesus that he would bestow it on them. They could not be seduced if they did but attend, as he says, ver. 26, 27. to this anoint∣ing which they had received, and which was yet among them. There was no need of any other teacher, but this to instruct them. Which gave such an evident de∣monstration of the power and glory of the Lord Jesus, and was so far from being a lye or deceiving them, that if they did but do it as it taught them, they must needs abide in him.

This you see was accounted and that justly, an infallible witness to him. He could never have sent such an UNCTI∣ON, nor would the Holy Ghost have ever come in his Name, if he had not been the King of Heaven. They that received this had an invincible proof of his glory and majesty within themselves. They could not doubt of it any more than they could of what they felt. Which proved like∣wise so convincing to others, that it made unbelievers fall down on their faces and worship God; and report that God was in them of a truth, 1 Cor. xiv. 25. For by this the Divine Majesty did in a proper sence DWELL among Christian people, and walk with them, as it did among the ancient Israelites, 2 Cor. vi. 16. This was a glorious Divine Presence in the Church, whereby God and our Saviour made their ABODE with them, xiv. John 23. and they became the HABITATION of God (or his Dwelling place) through the Spirit, ii. Ephes. 22.

Which so constantly bare witness to him, that no man who had this Spirit could possibly deny him; but every one that spake by the Holy Ghost acknowledg∣ed

Jesus to be the LORD, 1 Cor. xii. 3. And they were no small number, who were made partakers of it. For S. Peter promises it at the very first descent of it, to all that would repent and be baptized in the name of Jesus: at which word three thousand Souls were added to them, ii. Acts 38, 41. And afterwards a vast company more, as you may read in the first Epistle to the Corinthians. Where some were endued with one power of the Holy Ghost, some with another (Chap. xii.) but in every thing they were enriched by him, so that they came behind in NO GIFT, Chap. i. 5, 7. Wherein our Lord far excelled Moses who could not give his Spirit unto others, much less unto the Gentiles: whereas Jesus sent great abun∣dance of his Spirit, as you see upon his Disciples, and gave even to the Gentiles the like gift as he did unto them, xi. Acts 17. For as S. Peter was preaching to Cornelius and his friends, the Holy Ghost fell on all them which heard the word, to the great astonishment of the Jewish Christians, who wondred to hear them speak with tongues, and magnifie God, x. Acts 44, 45, 46. But they should have considered that now he began to fulfil completely that prophecy of Joel (mentioned ii. Acts 17.) which pro∣mised

that God would pour out of his Spirit upon ALL flesh. Now the inclosures were first broken down, and that Divine Pre∣sence which had hitherto been confined to one Nation, appeared in a most amazing lustre to the rest of the World. In so much that in a little time great multitudes of all nations, and kindred, and people, and tongues joyned their hearts and voices with the Heavenly Quire, saying, Holy, Holy, Holy, is the Lord of Hosts: the whole Earth is full of his GLORY. Thus Esaias heard the Angels sing, vi. 3. when he be∣held our Saviours glory and spake of him, xii. John 39. And the Church of Christ from the beginning hath taken these words from their mouths, and made them their own; (iv. Rev. 8.) when they actually saw this GLORY OF THE LORD filling the Earth, with its most holy Presence. For our Lord did not cease to pour out more and more of his Spirit on all flesh, even after the Apostles were dead: But as Justin Martyr tells the Jew, in his time (which was above an hundred years after this) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.11, &c. One might have seen among Christians both wo∣men and men, who had gifts from the Spirit of God. And so one might in the days of Origen * 1.12 (who lived as many years after

that) who to convince Celsus, that it was no Fable which was reported of the de∣scent of the Holy Ghost on our Saviour, affirms that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. There were still remaining among them some footsteps of that Holy Spirit, which was seen in the form of a Dove. For they dispossessed Devils, performed many cures, and foresaw some things, according to the will and pleasure of the WORD, concerning what was to come. Nay, it were easie to show that this Heavenly power descended still much lower, and did not quite leave the World in these Ages: and that it did not work in some obscure corners only, but in the most noted places in the World. For the same Justin says in his first Apolo∣gy, that there were many healed by the Name of Jesus Christ in the City of Rome; whom no other person could heal. So that look how many Souls there were full of the Holy Ghost, so many lasting Wit∣nesses there were to our Saviour of his power and glory in every place.

But intending hereafter to treat of all these gifts of the Holy Ghost alone by themselves; I shay say no more of them now: having sufficiently shown, how they were his Testimony to our Saviour.

It is possible, I confess, that there may be another thing included in the name of the HOLY GHOST; and that is the old Prophets, who received gifts from Heaven, whereby they sometimes spake of the Messiah. So the HOLY GHOST is said in the x. Hebr. 15. to be a witness of the perfection of our Saviours oblation; and for a proof of it the testimony of the Prophet Jeremiah is alledged, whose words are called the witness of the Holy Ghost. From whence I might take occa∣sion to show that all the predictions of the Prophets do so exactly agree to Jesus, and are so perfectly fulfilled in him, that we must needs grant him (if we receive this testimony of the Holy Ghost, and take them to have been inspired thereby) to be the Son of God, the King of Israel, who they had long put that Nation in hope, should come and reign over them. But this would be a work of too great length, and my intention is not to swell this Trea∣tise into an huge Volume; which makes me only mention this notion, that you may consider with your selves, as you have occasion, what a resemblance there is between Jesus and that person whom the Prophets describe unto us. For this will prove a great confirmation of your faith in

him; there being no doubt in the minds of the bitterest enemies of our Saviour, but that those Holy men of God spake as they were moved by the Holy Ghost.

I have done now with these witnesses, who speak unto us from Heaven; and who are one, you see, in their testimony, as well as in their nature. They all agree in this, that Jesus is the Son of God. There is not the least difference between them; no doubtfulness in their testimony; no backwardness to give it; no obscurity that should make it difficult for us to under∣stand it: But with one mouth (as we say) they unanimously, plainly, readily and clearly pronounce him to be such a Divine person, that if we should not hear him, and obey him, and depend upon him, I know not what we shall be able to say to so many Witnesses, who will be ready to appear against us; whose testimony without any cause was slighted by us. Look how ma∣ny voices have been heard from Heaven; how many witnesses have openly appear∣ed in his behalf: so many Divine reasons you are to conceive your self to be provi∣ded withall, for every word that Jesus hath spoken. Which you are therefore to take for infallible, and to keep, as the

Apostle speaks (1 Tim. vi: 14.) without spot and unrebukeable, until his second ap∣pearing. Listen to those words of grace which come out of his mouth. Abandon those sins which he requires you to forsake; and betake your selves to the practice of those vertues which he so strictly injoyns: For the FATHER, the WORD, and the HOLY GHOST declare that this is the Will of Heaven; And what is there in this world so considerable as to perswade the contrary? If he be not the Son of God, if he do not prove it by undeniable argu∣ments, then do as you list: But if he be, then you are bound to yield him the hum∣blest subjection, and it will be a strange stupidity to dispute the matter with him. There can be no colour for your refusal, should you deny to be governed by him, who comes with such Authority; that the fulness of the Godhead, as you have heard, dwells in him bodily.

O what an honour hath God Almighty hereby done our nature! how highly hath he advanced and dignified it, by this strange and unexpected favour, which he hath conferred on it, in making it his Ho∣ly place! Consider but what I have now said, of the Testimony of the HOLY

GHOST to Jesus; which was an illu∣strious token likewise of Gods wonderful love to us. Is it nothing that God should be manifested in our flesh; that he should DWELL in us, and make his abode with us, and that we should become the habitation of God through the Spirit? Look upon the Temple of old, and see how it glittered with Gold; how it was adorned with Cherubims and Seraphims, which were an emblem of the Angelical atten∣dance in that place; but especially how it shined with the Glory of the Lord, which appeared upon the mercy-seat: And then reflect how precious, how dear mankind are to Almighty God, into whose Nature this Glory is translated; whom he hath beautified with greater excellencies, and made more splendid by a more inti∣mate conjunction with it. Could any man then, after he had considered this, profane that Nature which God hath so sanctified and separated to himself? Could he find in his heart to prostitute himself to any of those base and filthy actions; that are be∣low the dignity of humane nature naked∣ly considered, without such a presence of God in it? None can submit sure to the government of any fleshly lust, but he must first forget that he is a man, created

after the Image of God. And there is none can continue in this unworthy slave∣ry, but he must lay aside these thoughts also; that the WORD was made flesh, and the Image of the invisible God hath taken up his abode in our Nature. By this he hath called us to the greatest sancti∣ty. He remembers us what excellent Creatures we are, and how Glorious he is desirous to make us. And who is there that need despair of recovering himself by the grace of God, though he be sunk never so much below himself; now that God is come on purpose to lift him up? He hath sent Salvation to us, by one that is mighty to save. He hath revealed himself so gra∣ciously, and made such discoveries of his Love and Power and Glory to all man∣kind, that they may confidently hope, if they will not cast away all care of them∣selves, to be restored to the image and likeness of God again.

But this Discourse will come in more seasonably, when we have joyned the strength of the other three Witnesses to these, and heard them all together, some from Heaven, others from Earth, pro∣claiming this in our ears; Behold the Son of God: Jesus is your Lord; for he is the

Lord of all things. And we shall be the more ready for a surrender to him, when we see withall, how much we are behol∣den to God Almighty for his marvellous, inconceiveable love, in calling us so many ways, by so many arguments, to Repen∣tance, Faith, Obedience and Everlasting Salvation. That which I have now ex∣plained, deserves to be remembred with the most affectionate acknowledgments, and we shall be better disposed to hearken to the rest, if we give him hearty thanks for what we understand already, and say;

A PRAYER.

ADored be thy inestimable love, O thou Holy Spirit of Grace and Truth, the mighty Power of God; who hast given such gifts unto men, even to the rebellious al∣so; that the LORD God might DWELL among them. Blessed be thy Goodness, who didst anoint our Lord with that oil of gladness, which hath run down to the meannest of his subjects. Great and wonderful was that Heavenly Power and Love, which appeared in such visible Ma∣jesty

upon him, and filled him with the Holy Ghest; so that he went about doing good, and healing all that were oppressed of the Devil. And much more marvellous was that Almighty Goodness, which promoted him to the throne of Glory in the Heavens, that he might fill all things.

Praised be that astonishing Love, which first filled the Apostles minds with such Hea∣venly light, and inflamed their wills with such fervent heat, that they boldly preached the Gospel to all the world. For ever magni∣fied be that diffusive Grace, which after∣wards spread it self in such variety of gifts; wrought by one and the self same Spirit, dividing to every man severally, as he pleased. Let the whole Church be giving continual thanks to thee, O Lord, for stretching forth thy hand in such signs and wonders, to glorifie thy holy child Jesus; for giving by the Spirit, to some a gift of wisdom, to others a gift of healing, to others divers kind of tongues, to others prophecy; and for making some Apostles, some Prophets, some Evangelists, some Pastors and Teachers; that every knee might bow to Jesus, and eve∣ry tongue confess that he is the Lord.

I confess him with all my Soul; I honour

him as my Dearest Lord. I see thy Glory, O blessed Jesus, by the light of the Holy Ghost, which hath shone so oft from Heaven upon us. I see the Power thou hast at Gods right hand. I see the royal bounty of thy love. Now I know that thou knowest all things; and believe that thou art the faithful and the true, whose words shall never fail. O how much ought I and every Christian Soul, to rejoyce in the consolations of the Holy Ghost! which hath brought us new assurances from Heaven, that our Saviour lives, and reigns, and sits inthroned at the right hand of God, in incomparable majesty and glory. Inspire all our minds and hearts, O thou quickning Spirit, inspire them, O Lord and Giver of Life, with such ardent love and devotion to∣wards him, that we may hope to reign with him, and then shall we rejoyce before-hand in this hope, with joy unspeakable and full of glory.

Do not wholly absent they self from us, O thou Guide and Comforter of our Souls (though we have not been so grateful to thee, nor followed thy directions and counsels as we ought) but still let thy gracious presence fill every part of the Christian Church. Though we have not that UNCTION from above, which endued them heretofore with the gifts

of tongues, and prophecy, and healing, and working of miracles: Yet pour down every where, much of the spirit of knowledge, and love, and devotion, and purity, and forti∣tude, and undaunted resolution, and fervent Zeal; which may be ever glorifying the great God and our Saviour Christ Jesus. O thou who didst open the eyes of the blind, and loose the tongue of the dumb, enlighten our minds to see more of those wonders, which may in∣flame our love, and incourage our hope; and open our lips, that our mouths may shew forth thy Praise. Still let there be hearts full of Faith in the blessed Jesus; full of love to all mankind; full of ardent desire to see his Kingdom come; full of wisdom to open the mysteries of Salvation, to instruct men in the truth as it is in Jesus, and to convince them mightily, and perswade them to be obedient to it. That so by the same Heavenly power whereby the Faith of Christ was planted in the world, it may be graciously preserved and promoted: and we may see it go forward and advance more and more, till every Nation now on Earth speak in their own tongues the wonderful works of God.

Let all the people praise thee, O God; Let all the people praise thee. Kindle in them such devout affections, as may offer up conti∣nually

the sacrifice of praise to thee. Let them praise thee with pure minds, and up∣right hearts, and unspotted lives: and in perfect unity and godly love say every where,

Glory be to the Father, and to the Son, and to the Holy Ghost.

As it was in the beginning, is now, and ever shall be, world without end. Amen.

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.
• * 1.10

  Lib. 3. demonstr. Evang.
• * 1.11

  Dial. cum Tryph.
• * 1.12

  Lib. 1. contr. Cels.