CHAP. I. The CONTENTS.

Of the name Jeſus: That this name by which our Saviour was called, and diſtinguiſhed from other men is no objection againſt the Prediction, Iſa. 7.14. The importance of the name Jeſus. In what ſenſe our Lord is ſaid to be a Saviour. His Salvation compared with the deliverances mentioned in the Old Teſtament. Of the word Chriſt. Of anointing things and perſons, and the deſign of it. Of the anointing of Jeſus Some account of the Jewiſh conſtitutions about anointing with their holy Oil.

BEfore I proceed to ſhew that Jeſus is the Chriſt I ſhall ſhew what is meant by Jeſus, what by Chriſt.

Jeſus was the name by which our Lord was commonly known among men; the name which Joſeph his reputed Father gave him, Matt, 1. v. 25. And it was given him at his Circumciſion, Luk. 2.21. And that too not without the particular command of the Angel of God. This was the name by which he was called commonly by thoſe that ſpake of him. Thus he that was reſtored to Sight ſaid, A man that is called Jeſus made clay, &c. Joh. 9.11. This was a name in uſe among the Jewiſh people, and a name which others had as well as our Jeſus; and we have mention of ſeveral men to whom that name was given, Col. 4.11. Heb. 4.8. And the Jewiſh Writers mention him by the name Jeſus; indeed they call him by the word 〈 in non-Latin alphabet 〉 but not 〈 in non-Latin alphabet 〉 ; They cut off the laſt letter,Eli. Levit. This bit. p. 151. as Elias Levita tells us, becauſe they do not acknowledge him to be a Saviour. But yet they do not deny that he was known and commonly called by the name Jeſus which he received at his Circumciſion.

It is true indeed it was foretold that a Virgin ſhould bring forth a Son, and 'tis ſaid they ſhall call his name Emmanuel, Matt. 1.23. That theſe words are meant of our Saviour is alſo undeniable. And though the Jew object againſt us from this place that either the words were never meant of our Saviour, as the Evangeliſt will have them, or that they were never verifyed in him; becauſe he was called by the name Jeſus, and not Emmanuel; though, I ſay, they may thus object, yet they do but trifle in it.

For, if they look into their Prophets, they will find, that being called, Orig. contra Celſ. l. 1. or called by ſuch a name, does not infer that the thing or perſon ſo to be called ſhall be commonly known by that name, as a man is by the name by which he is known and diſtinguiſhed from other men. 'Tis enough that they ſhall be that which they are called, and that what is foretold ſhall truly belong to them; as will appear from the following places, [Iſa. 1.26.60.14.62.4. Jer. 3.17. Ezek. 48.35. Zech. 8.3. There are many things ſaid of our Saviour which ſerve to deſcribe his office, and acquaint us with his perfections and relation, and were never intended for his name, by which he was to be known among men. His name ſhall be called wonderfull, Counſellor, the mighty God, the everlaſting Father, the Prince of Peace, Iſa. 9.6. That is, the Meſſiah ſhall be all this,Theophylact. in Matt. 1. v. 23. though not commonly known and called by theſe names.

For the word Jeſus, if we conſider its Hebrew Original, it ſignifies a Saviour; And for that reaſon this name was given to our Lord becauſe he was to ſave his people from their ſins, Mat. 1.21. And the Angel tells the Shepherds, unto you is born this day in the City of David a Saviour, Luk. 2.11. And the Apoſtle ſays no leſs when he ſays, God hath raiſed up unto Iſrael a Saviour Jeſus, Act. 13.23. This word Saviour imports very much, and is very agreeable to the great deſign of our Lord's appearing.Lactan. Inſtitut. l. 1. c. 11. Lactantius obſerves that the name Jupiter, that the heathen gave their God, was unbecoming a Deity. For Jupiter being no more but Juvans pater, an helping father, it was a term of diminution. For one man may help another: And 'tis no great matter to help; but to ſave and deliver imports much. Non intelligit beneficia Divina, qui ſe tantummodo à Deo juvari putat; He hath too mean and low an apprehenſion of the Divine benefits that thinks God does onely help him. This is to attribute too much to our ſelves and too little to God. He that helps me adds his ſtrength to mine, but he that ſaves ſhews his own power onely. We were without all help and hope too: Our Lord reſcued us, and ſaved us, we contributed nothing toward our deliverance. He is the Saviour of mankind: Our intire deliverance is to be aſcribed to him: And 'twill well become us to conſider how juſtly this name of Jeſus belongs to him, and to meditate awhile upon the greatneſs of that Salvation and deliverance which our Lord hath wrought for us.

Now our Lord might well be called Jeſus, a Saviour.

1. As he hath publiſhed and made known to us the Goſpel which is the power of God unto Salvation: Our Lord hath brought life and immortality to light, and hath ſhewed us the way to eternal life. There was no expreſs promiſe of eternal life in the law of Moſes: Temporal bleſſings were promiſed to the obedient, but they had no aſſurances given them of a glorious immortality. The way to this our Lord hath revealed plainly.

2. He procured this for us alſo, he bought it with no leſs price than his pretious bloud. And now we ſtand reconciled to God by the death of his Son, and then we may juſtly expect to be ſaved by his life, Rom. 5.10.

3. He confers this Salvation upon us: He is ſet down at God's right hand and hath received all power in Heaven and Earth. God hath exalted him with his right hand to be a Prince and a Saviour, to give repentance unto Iſrael, and forgiveneſs of Sins, Act. 5.31. We receive from him the power of his grace here, and juſtly expect from him the glorifying of our ſouls and bodies hereafter.

And it will well be worth our while to enter into a meditation of this Salvation and deliverance which our Lord hath wrought for us. And to that purpoſe let us compare it with thoſe deliverances which were wrought of old for the people of the Jews. For thoſe deliverances may well be called Salvations, and thoſe men that were the inſtruments of them may be called Saviours; for ſo they are called in the Holy Scripture. [2 King. 13.5. Nehem. 9.27. with the LXXII. Judg. 3.9.15.]

Among thoſe Saviours there was one who was not onely an eminent type of our bleſſed Saviour, but who had the ſame name that was given our Saviour at his Circumciſion; And that was Joſhua the Son of Nun: For Joſhua and Jeſus are the ſame name, and Joſhua is called Jeſus, Heb. 4.8. and 〈 in non-Latin alphabet 〉 Neh. 8.17. 'Tis true indeed his name was Hoſhea, and ſo he is called; but upon his being choſen to ſpy out or ſearch the Land of Canaan, Moſes changed his name from Hoſhea to Joſhua; Num. 23.16. i. e. he made an honourable alteration of his name (as Philo obſerves) when he added to the name he had the firſt letter of the Tetragrammation: 〈 in non-Latin alphabet 〉 . Philo Judae. de mutat. Nominum. And he made this addition to his name, by putting to it the firſt letter of the name of God, when he ſent him to ſearch the Land of Canaan; ſo that for the future he is a Saviour, and by God's appointment was ſet apart to introduce the Iſraelites into the Land of Promiſe: Moſes the Lawgiver did not bring the Iſraelites into▪ the promiſed Land; This was left for Joſhua to doe. Now that Land was a type of heaven; And Joſhua, of our Jeſus; And what the Law did not, that the Goſpel does: It hath brought life and immortality to light. And though Moſes, who brought the Iſraelites out of Egypt, and Joſhua, who introduced them into the good Land, and others who afterward fought their battels, were great deliverers of their people, yet all theſe deliverances put together come greatly ſhort of that which our Lord hath wrought.

For theſe deliverances were but temporal, our Saviour's is eternal. Thoſe Worthies fell aſleep, and then the Iſraelites fell under the malice and power of their enemies, and ill neighbours; then were they liable to the impreſſions of their enemies, who did inſlave their people, and ſack their City, and burn their Temple, and carry them away to a ſtrange Land. Their enemies were not diſmayed with the great names of Moſes and Joſhua, Gideon and Sampſon. Theſe great men were dead and could yield no ſuccours to the oppreſſed Iſraelites: And, what ever terrours theſe men impreſſed upon their enemies while they lived, their names will ſtrike none now. The Chaldeans are not over-awed by the rod of Moſes, or the ſtrength of Sampſon: theſe deliverers can afford no relief or help: 'tis otherwiſe with us. Our Lord is the Authour of Eternal Salvation, Heb. 5.9. And hath obtained an Eternal Redemption for us, Heb. 9.12. Thoſe Saviours died and left their enemies behind them: But Jeſus ever lives to make interceſſion for us, Heb. 7.25. Our Lord aroſe from the dead, and is gone before us into Heaven, and is there concerned on our behalf. And this is unſpeakably to our comfort and advantage. Old Jacob in his laſt words to his Sons, tells them what ſhall befall them in the laſt days. Of Dan he foretells that he ſhall be a Serpent in the way, an Adder in the path, that biteth the Horſe heels, ſo that his Rider ſhall fall backward, Gen. 49.17. Theſe words ſeem to refer to Sampſon, who delivered his people from the Philiſtines; But then 'tis worth our obſerving what follows; where the good man's Soul ſallies out into another and greater contemplation: I have waited for thy Salvation O Lord, V. Targum Hieroſol. & Jonath. in locum. v. 18. That is, as the Jews expound it, as if he had ſaid; I do not expect the deliverance of Gideon and Sampſon, which will be but a temporal deliverance; but thy Salvation O Lord is that which I expect, for thine is an eternal Salvation. Theſe words ſeem to refer to the ſalvation of the Meſſias, and do very well deſerve to be conſidered farther: V. Hieronym. adverſus Jovinianum. l. 1. 'Tis agreed that in the foregoing words Jacob ſpeaks of Sampſon: He was a Nazarite, and a great deliverer of his people, And beſides what he did for his people in their life-time, he deſtroyed their enemies at his death. In ſeveral reſpects we may ſuppoſe him a type of our bleſſed Saviour: And we may very well ſuppoſe him ſo to be, even as he is conſidered here as a Serpent by the way. Phil. Jud. de Agricultura. For Philo the Jew hath directed us to underſtand that expreſſion of a Serpent, not with reference to the Serpent which beguiled Eve, or Voluptuouſneſs: but with reſpect to the Brazen Serpent of Moſes, a ſymbol of Temperance and Fortitude, and (as I ſhall ſhew afterwards) a very remarkable type of the Meſſias. And Jacob looks farther than Sampſon; he looks off from that Nazarite, to our Nazaren, from that temporal deliverer to our Jeſus, who is the Author of eternal Salvation. I ſhall give you the ſenſe of theſe words in the words of one of the Ancients, who brings in Jacob ſpeaking thus; Hieronym. Quaeſt. Hebr. in Geneſ. Nunc videns in Spiritu comam, &c. i. e. I foreſeeing in the Spirit Sampſon the Nazarite nouriſhing his hair, and triumphing over his ſlaughtered enemies, that like a Serpent and Adder in the way he ſuffered none to paſs through the land of Iſrael; and if any were ſo hardy, confiding in the ſwiftneſs of an Horſe, as to adventure like a Robber to ſpoil it, he ſhould not be able to eſcape — I foreſeeing this Nazarite ſo valiant, and that he dyed for the ſake of an Harlot, and dying deſtroyed our enemies. I thought, O God, that he was the Chriſt thy ſon: But becauſe he dyed and roſe not again, and Iſrael was afterward carried away captive, I muſt expect another Saviour of the World and of my poſterity; That Shilo ſhould come, to whom the gathering of the people ſhall be.

Agreeable to what hath been ſaid are theſe words of Zacharias, who ſaid of the Lord God of Iſrael that he had raiſed up an Horn of Salvation for us in the houſe of his ſervant David, Luk. 1.69. By Horn of Salvation for us, is denoted the Kingdom and Power of our bleſſed Saviour: And for the better underſtanding of this expreſſion, it is to be remembred that Dominion and Power is expreſſed by Horn among the Hebrew Writers. Thus in the Prophet Daniel the ten Horns are ſaid to be ten Kings, c. 7. v. 24. Again, I will make the Horn of David to bud, Pſ. 132. v. 17. Inſtead of Horn the Chaldee Paraphraſt hath 〈 in non-Latin alphabet 〉 a glorious King. Kimchi in Pſal. 132. v. 17. And one of the learned Jews, and a bitter enemy to Chriſtianity, confeſſes that that verſe ſpeaks of the Meſſias that was to come. So that the Horn of Salvation does intimate to us the greatneſs of that deliverance which our Lord hath wrought.

Beſides 'tis ſaid of Simeon that, when he took Jeſus into his Arms, and bleſſed God, he ſaid, Lord now letteſt thou thy ſervant depart in peace according to thy word: For mine eyes have ſeen thy ſalvation, Luk. 2.29, 30. Which agrees well with the words of Jacob; I have waited for Thy Salvation, O Lord.

Indeed Aben Ezra tells us from R. Iſaac, Aben Ezra in Gen. 49.18. that Jacob having likened Dan to an adder by the path, did thereupon fall into a fear, and then (as fearfull men are apt to call for help and deliverance) he added, I have waited for thy ſalvation, O Lord: And another of the Jewiſh Commentators would have thoſe words to contain the prediction that Sampſon's eyes ſhould be put out by the Philiſtines,R. Solom. in loc. and then that they imply▪ that prayer of Sampſon at the laſt. O Lord God, remember me, I pray thee, and ſtrengthen me, I pray thee, onely this once, O God, that I may be at once avenged of the Philiſtines for my two eyes, Judg. 16.28. It is enough that I have named theſe opinions, I ſhall not need refute them, for beſides that their authority is not great, who are the Authours of them▪ they are not backed with any reaſons at all. But to return; As thoſe deliverances of Joſhuah and the other Worthies were but temporal, whereas our Lord's was eternal; So

They were but Carnal, but our Lord's is Spiritual. They delivered their people from thraldom and bondage, the yoke of a Tyrant, the tribute of an Oppreſſour, the chains and fetters of ſome potent Prince. But our Jeſus ſaves his people from their ſins, Mat. 1.21. He was manifeſted to take away our ſins, 1 Joh. 3.5. And to deſtroy the works of the Devil, v. 8. Or as Zacharias expreſſes it, we are delivered out of the hands of our enemies, that we might ſerve God without fear: In holineſs and righteouſneſs before him all the days of our life, Luke 1. 74, 75. This is the deliverance that our Lord hath wrought. He ſets us free from our ſins, and hath redeemed us from the wrath to come. This Jeſus does for all them that will obey him. He deſtroyed the Devil's Kingdom, ſtopt his mouth in his Oracles, overturned his Temples, diſpoſſeſſed him of his Idols; deſtroyed his Worſhip, and baffled him in all his Deſigns. He caſt him out not of the bodies onely, but of the ſouls and hearts of men, and wreſted from him that Kingdom which he had ſo long and ſo unjuſtly got the poſſeſſion of.

The World was over-run with Idolatry and Superſtition, with violence and oppreſſion, with ignorance and prophaneneſs; Men were proud and covetous, unchaſt and intemperate, full of envy and malice: But Our Lord came, and by his life and doctrine, by his death and divine grace he ſent away that darkneſs that overſpread the World; he knocked off thoſe Chains in which men were ſhackled, and reſtored Mankind to the Worſhip of the true God, and to his image and likeneſs. Let's hear the excellent words by which the Apoſtle expreſſeth all this. For we our ſelves (ſays he) alſo were ſometimes fooliſh, diſobedient, deceived, ſerving divers luſts and pleaſures, living in malice and envy, hatefull and hating one another. But after that the kindneſs, and love of God our Saviour toward mankind appeared. Not by works of righteouſneſs, which we have done, but according to his mercy he ſaved us, by the waſhing of regeneration, and renewing of the Holy Ghoſt: Which he ſhed on us abundantly, through Jeſus Chriſt our Saviour, Tit. 3.3—Such was the deliverance which our Jeſus wrought; For the grace of God, which bringeth ſalvation, hath appeared to all men; teaching us, that denying ungodlineſs and worldly luſts, we ſhould live ſoberly, righteouſly, and godly in this preſent world: Looking for that bleſſed hope, and the glorious appearing of the great God and our Saviour Jeſus Chriſt: Who gave himſelf for us, that he might redeem us from all iniquity, and purifie unto himſelf a peculiar people, zealous of good works, Tit. 2.11.

Moſes delivered the Iſraelites from the Egyptians, he brought them from the bondage of thoſe Infidels, but he did not ſave them from their infidelity. For we ſee they could not enter into the promiſed land, becauſe of their unbelief, Heb. 3.19. Joſhua brought them into Canaan, but left them on this ſide heaven. Others delivered them from the men of Midian and the Philiſtines, but none of them delivered them from the evil men themſelves. They were ſaved from their enemies frequently, but not from their ſins. They fell into their folly and their miſery again.

But our bleſſed Redeemer ſaves us from our ſin. He gives repentance and forgivenſs of ſins, Acts 5.31. And turns us from our iniquities, Acts 3.26. This exalts him above Moſes and Joſhua; this ſpeaks him the great Redeemer and Shepherd of our Souls. The Jews expected a Temporal Meſſiah, one that would reſtore them their Kingdom, and advance them to worldly ſplendour and greatneſs: But our Lord came to erect a ſpiritual Kingdom in the hearts and minds of men: He came to vanquiſh our luſts, and deſtroy the power of ſin in the hearts of men. This was a deſign worthy of God, and becoming our Lord Jeſus; And that which the greateſt Kings and Princes were never able to doe. Our Lord hath wrought the greateſt deliverance.

Others have conquered their Enemies; Our Lord hath done more, He hath reconciled them and made them friends. Others have killed the bodies of men; our Lord hath done more, he has ſaved their ſouls. Others have gotten wealth and worldly greatneſs; our Lord does more, when he enables his followers to deſpiſe theſe things. Others have ſaved their followers from dying; our Lord delivers us from the fear of death. He kills our pride, deſtroys our covetouſneſs, purges away our luſt, plants in us the love of God, and the contempt of the World.

But if you ſay, where are theſe Conqueſts of our Lord's to be ſeen? ſhew us the men that are thus redeemed from their crimes and follies?

I anſwer, that there are, and ever were ſuch men in the World ſince the Goſpel appeared: But that their number is ſmall, is not from the Religion they profeſs, but becauſe it is not entertained. It is becauſe they are falſe Chriſtians, not becauſe the Religion is not able to make them ſuch. If we would receive our Lord's precepts, and beg his aids, and uſe his aſſiſtances and helps, we ſhould find a mighty change in the minds of men.Lactant. Inſtitut. l. 3. c. 26. One of the Ancients tells us, that there were daily experiments in his time, how far the Precepts of Religion did prevail upon the minds of men. And I cannot but take notice of his words to this purpoſe. Da mihi virum qui ſit iracundus, &c. Give me a man (ſays he) that is given to wrath, to evil ſpeaking, and who is unruly: With a very few words of God, I will render him tame as a ſheep: Give me one that is craving, covetous, tenacious; I will render him liberal and bountifull; Give me one that is fearfull of grief and death; He ſhall ſoon deſpiſe croſſes, and flames, and the torments of a Tyrant. Give me one that is luſtfull, adulterous and gluttonous; and you ſhall ſoon ſee him, ſober, chaſt and continent. Give me one that is cruel and bloud-thirſty, and that fury ſhall ſoon be changed into an unfeigned Clemency. Give me one that is unjuſt, fooliſh and ſinfull; and he ſhall preſently become juſt, and prudent, and inoffenſive. Thus did Religion doe in thoſe times when it was conſidered and entertained.

Thoſe deliverances under the law of Moſes were more particular, and reſtrained to the people of the Jews, but our Jeſus is the Saviour of Mankind. He is the authour of eternal ſalvation to all them that obey him, Heb. 5.9. And he that ſaves the World is preferrible to him that delivered the Iſraelites onely. The time was when Religion and all the more eminent dignations and favours of God ſeemed to be incloſed and confined within the narrow compaſs of the land and people of the Jews. There had God his Temple, and dwelt among them, to them he gave his reſponſes from heaven; There were his Prophets, and they had his Law amongſt them. He had not dealt ſo with any nation, and for his judgments they had not known them, Pſal. 147.20. In Judah was God known; His Name was great in Iſrael; in Salem was his Tabernacle, and his dwelling place in Zion. There brake he the arrows and the bow, the ſhield, and the ſword, and the battel, Pſal. 76.1 — And, What one nation in the Earth was there like that people? 2 Sam. 7.23. Among them he wrought his Wonders, and the Gentiles were ſo far from being bettered by thoſe Wonders, that they were to their loſs. They were ſtrangers to the Commonwealth, and to the mercies of Iſrael. Their land was the glorious land, and the Valley of Viſion, when others ſate in darkneſs. Nay, which is more ſtill, the Meſſiah was promiſed to them, and to be of their ſeed. The Apoſtle in ſew, but very comprehenſive words, reckons up their Prerogatives. To whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the ſervice of God, and the promiſes; Whoſe are the fathers, and of whom as concerning the fleſh Chriſt came, who is over all, God bleſſed for ever, Rom. 9.4. The deliverances that were wrought by Moſes and Joſhua, &c. were for the ſake of them, and they were but the Saviours of the Iſraelites.

But our Lord is the Saviour of Mankind, of the Gentile as well as Jew. He is that light which lighteth every man that comes into the world: That Sun of righteouſneſs, whoſe light and influence is not confined to any one nation or kindred, but diſplays it ſelf upon all the nations of the Earth. The partition wall is taken down, and the difference between man and man is taken away: And whoever comes to our Jeſus ſhall in no-wiſe be caſt out. Now all the faithfull are the children of Abraham; And God is no reſpecter of perſons, but in every nation he that feareth▪ Him and worketh righteouſneſs is accepted with him, Acts 10.34. Upon the birth of Jeſus the Angel tells the ſhepherds: Behold I bring you good tidings of great joy which ſhall be to all people, Luke 2.10. And the heavenly Hoſt praiſed God and ſaid, Glory to God in the higheſt, and on earth peace, good will towards men, v. 14. Our Lord came not to ſave the Jews onely, but all that believe. And 'tis worth our obſerving after what manner the love of God in ſending his Son is expreſſed; Not as confined to the Jews any longer, but as reaching to the race of Mankind. God ſo loved the world (not the Jewiſh people onely) that he gave his onely begotten Son, &c. John 3.16. After the ſame manner the Apoſtle ſpeaks of this love of God, After that the kindneſs and love of God our Saviour toward man appeared, Tit. 3.4. Our Saviour is a light to lighten the Gentiles, as well as the glory of the people of Iſrael, Luke 2.32.

Our Lord hath delivered Mankind; Moſes and Joſhua delivered the Iſraelites onely. Sampſon dyed, and by his death deſtroyed the enemies of the Hebrews; Our Lord by his death deſtroyed the enemies of Mankind. The Sacrifices of the Law at the moſt attoned for the whole Congregation of Iſrael: But Chriſt gave himſelf a ranſome for all, 1 Tim. 2.6. He is the propitiation for our ſins: and not for ours onely, but alſo for the ſins of the whole World, 1 John 2.2. Our Lord taſted of death for every man, Heb. 2.9. And would have all men to be ſaved, and to come to the knowledge of the truth, 1 Tim. 2.4. And what the men of Dan ſaid to Micha's Levite, that it was better for him to be a Prieſt to a tribe, than to be a Prieſt to one man, is accommodable to my preſent purpoſe: He is the great deliverer that reſcues Mankind, rather than one people: And ſuch an one is our Jeſus, the Saviour of the World.

By the Religion of Chriſt Jeſus we may be juſtified, and acquitted from that guilt which admitted no attonement from the law of Moſes. Though in the law of Moſes ſeveral oblations were preſcribed and allowed to expiate for ſins of Ignorance, yet there was no expiation allowed for him that ſinned preſumptuouſly, but ſuch a ſinner was to be cut off from among God's people, Numb. 15.30, 31. There were many ſins of this high nature, that the law was not furniſhed with an attonement for, as may be ſeen, Levit. 20. Among theſe, wilfull murther was to be reckoned, as a ſin that admitted no ſacrifice of attonement. And to this ſenſe are the words of the Pſalmiſt underſtood; when he prays to be delivered from bloud-guiltineſs: 〈 in non-Latin alphabet 〉 LXXII. ſi voluiſſes Sacrificium dediſſem utique V. L. For (ſays he) thou deſireſt not ſacrifice, elſe would I give it, Pſal. 51.16. i. e. Thou haſt allowed no ſacrifice for ſuch an high offence as mine is. This agrees well with the Text, the ancient Verſions, and the Jewiſh Expoſitors.R. David Kimch▪ in Pſ. 51.16. In eundem ſenſum R. Solom. & Aben Ezra in loc. One of the Jewiſh Commentators upon this place expreſſes himſelf thus 〈 in non-Latin alphabet 〉 That is, And although God (ſays he) commanded oblations, together with confeſſion and repentance, the bleſſed God did not command oblations, unleſs it were for him who ſinned ignorantly: But he (the Pſalmiſt) was a preſumptuous ſinner; and for this ſin there was no oblation, but onely repentance with a broken and contrite heart. But the Goſpel of Jeſus Chriſt offers a pardon for all ſins upon the ſinners ſaith and repentance. No ſinner is excluded from hope that does not by his impenitence exclude himſelf. This ſeems to be the meaning of theſe words of St. Paul; Be it known unto you, men and brethren, that through this man is preached to you the forgiveneſs of ſins: And by him all that believe are juſtified from all things, from which ye could not be juſtified by the law of Moſes, Acts 13.38, 39.

I come now to explain what is meant by Chriſt. Now ſo it is that the word Chriſt does denote our Saviour's office, Chriſtus non proprium nomen eſt, Lactant. Inſtitut. l. 4. c. 7. ſed nuncupatio poteſtatis, & regni. Says Lactantius. Chriſt is as much as Anointed, it being but the Greek of Meſſias. Andrew telleth Simon Peter, we have found the Meſſias, which is being interpreted, the Chriſt, Joh. 4.41. And the woman of Samaria ſaid: I know that Meſſias cometh which is called Chriſt, Heb. 〈 in non-Latin alphabet 〉 Chald. 〈 in non-Latin alphabet 〉 Joh. 4.25. Thus our Lord is called, Pſ. 2.2. Dan. 9.25.

Now for the better underſtanding of the importance of this word Chriſt or Anointed, we ſhall doe well to reflect upon the uſage that obtained among the Jewiſh People, where we ſhall find frequent mention of the Ceremony of Anointing: That which was anointed was thereby ſeparated to ſome particular and ſpecial uſe, whether it had relation to things or perſons. Thus was the Pillar anointed, Gen. 28.18.22. And the Tabernacle and all its Utenſils. They being by that means ſet apart to the Service of God. But this Ceremony of anointing had relation to perſons alſo. Thus the moſt publick Perſons, and Miniſters among the Jews, were by this Ceremony ſet apart to their publick Offices and Dignities: As for example,

Kings were anointed, whence it is that a King is expreſſed in the ſacred Dialect by the Lord's anointed. Thus were Saul and David anointed by Samuel according to the Divine appointment, 1 Sam. 10.1.15.1.16.3.13. And Zadok anoints Solomon, that there might be no diſpute who ſhould ſucceed David, 1 King 1.39. And theſe Kings when they were thus anointed were then God's Vice-gerents over the Jewiſh People who were under a Theocracy: 〈 in non-Latin alphabet 〉 . Euſeb. Hiſt. l. 1. c. 3. And when the Prophets did by anointing them make them Kings, they made them Typical Chriſts, as one of the ancients does expreſs it. And ſo indeed they were. They did typifie the Meſſias who was to be Lord and Governour of the Church, as theſe Kings were of the Jews.

Prieſts were anointed alſo: Aaron and his Sons, that they might miniſter unto God in the Prieſt's office. Exod. 40.13.15.

For Prophets the like cannot be ſaid: We have not that expreſs Law, nor the Practice upon record which we have for the other. 'Tis true indeed that Elijah is commanded to anoint Eliſha to be a Prophet in his room, 1 King. 19.16. And at the ſame time he is commanded to anoint Hazael to be King over Syria, and Jehu over Iſrael. 'Tis probable that no more is meant by that expreſſion than this, that he ſhould conſtitute Eliſha to be Prophet in his room, and becauſe men were ſet apart to great offices by the Ceremony of anointing, therefore that expreſſion is uſed there. And that Perſon who is conſtituted and appointed by God to ſome great office or employment is ſaid to be the Lord's Anointed, though he were not ſet apart with material oil to that office, becauſe theſe publick Perſons were wont by the holy oil to be ſet apart to their Dignities and Employments: Thus Cyrus is ſaid to be Lord's anointed, Iſa. 45.1. He being appointed by God for the deſtruction of Babylon and the return of the Iſraelites. And we find that all (that we reade) Elijah did when he came to Eliſha, to perform what he was commanded, was that he paſſed by him and caſt his Mantle upon him, 〈 in non-Latin alphabet 〉 Vid. S. B. Mel. Michal Jophi in 1 Reg. 19. & R. D. Kimchi in Iſa. 45.1. 1 Kings 19. v. 19. Upon which Eliſha aroſe and miniſtred to Elijah, v. 21. For Kings and Prieſts the Precept is plain, and the practice unqueſtionable.

I ſhall from the Jewiſh writers give you a more particular account of the right of anointing Kings and Prieſts, as well as of the reaſons of it. Now the reaſons of it are ſaid to be theſe two.

Firſt, this was to be a ſign of the Divine election and choice. He that was thus ſet apart was to be received as choſen of God. I have exalted one choſen out of the People. I have found David my ſervant. With my holy oil have I anointed him, Pſal. 89.19, 20. This holy oil was a compoſition of God's preſcribing, wherewith certain things and perſons were to be ſet apart, and ſeparated to holy uſes, and 'tis expreſly ſaid, whoſoever compoundeth any like it, or whoſoever putteth any of it upon a Stranger, ſhall even be cut off from his People, Exod. 30.33.

Secondly, that he that was thus anointed might thereby be prepared to receive 〈 in non-Latin alphabet 〉 the Divine influx. And thus we read of Saul that when Samuel had anointed him, and told him that the ſpirit of the Lord would come upon him, and that he ſhould be turned into another man; That the ſpirit of God came upon him and that he propheſied, 1 Sam. 9.

We are moreover told from the Jewiſh writers that thoſe that were anointed were anointed on their heads; Vid. Maimon. H. Melach. Abravenel. in Exod. 30.23. Kings with the figure of a Crown, Prieſts with the figure of the Hebrew 〈 in non-Latin alphabet 〉 or the Greek 〈 in non-Latin alphabet 〉 . The ſign of a Crown denoting the Regal dignity; and the Hebrew 〈 in non-Latin alphabet 〉 being the firſt letter of 〈 in non-Latin alphabet 〉 (which ſignifies a Prieſt) denoting the Prieſthood. That the high Prieſt was anointed but not the inferiour Prieſts. That a Son ſucceeding his Father in the Kingdom was not anointed. Indeed Solomon was, but that was becauſe there was a competitor in the caſe, namely his Brother Adonijah. And in that caſe the anointing of Solomon decided the difference. Buxtorf. Lexic. Rabbin in 〈 in non-Latin alphabet 〉 But the Prieſt that ſucceeded his Father was always anointed. The high-Prieſthood being not ſucceſſive as the Kingdom of David was.Rabboth fol. 176. The Kings of Iſrael were not anointed with the holy Oil. Jehu indeed was anointed, but not with the holy Oil of Moſes, but with a certain Balſam.Peſikta fol. 10. c. 1. & Maimon. H. Kele Hammikdaſh c. 1. Siphra. fol. 17. c. 3. That during the ſecond Temple the High Prieſts were not anointed, the holy Oil having been hid and loſt, and that the ſacerdotal garments ſerved inſtead thereof. That the Kings of the houſe of David were to be anointed by a fountain of water, (for which they ground themſelves upon 1 King. 1.38.) and in the day time, Lev. 6.20.

Thus had the Jews under the law of Moſes the ſhadow of good things to come, but theſe excellent things which they had in type, we have in ſubſtance. The law was given by Moſes, but grace and truth came by Jeſus Chriſt, Joh. 1.17. Our bleſſed Saviour is both Prophet, Prieſt and King. He is the great Prophet who hath taught us the will of God. Our great High Prieſt who made attonement for us, and is entered into the Holy of Holies. He is our King to rule and govern us, and from him we expect the great and unſpeakable bleſſing of eternal life. And as the Prieſts and Kings of old were ſet apart to their offices and dignities by a certain Oil preſcribed in the Law of Moſes: ſo was our Bleſſed Saviour by a better anointing (of which that Oil was but a ſhadow) namely, by the Holy Ghoſt; which did not onely deſign him and ſet him apart to theſe great and important offices, but alſo enable him for the performance of them. Thus the Apoſtle tells us that, God anointed Jeſus of Nazareth with the Holy Ghoſt, and with power, Act. 10.38. Now our Saviour was anointed with the Holy Ghoſt,

Firſt, at his Conception. Thus the Angel tells the bleſſed Virgin, The Holy Ghoſt ſhall come upon thee, and the power of the higheſt ſhall overſhadow thee. Therefore alſo that holy thing which ſhall be born of thee ſhall be called the Son of God, Luk. 1.35.

Secondly, at his Baptiſm, at the river Jordan, Matt. 3.13. Mark 1.9. Now when all the people were baptized, it came to paſs that Jeſus alſo being baptized, and praying, the heaven was opened: And the Holy Ghoſt deſcended in a bodily ſhape like a dove upon him, and a voice came from heaven which ſaid, Thou art my beloved Son, in thee I am well pleaſed, Luk. 3.21, 22. Then did the Holy Ghoſt deſcend viſibly upon Jeſus; and as of old (as I ſaid before) anointing was uſed among the Jews as a ſign of God's election and choice of the perſon anointed, ſo was it now. And for the greater aſſurance of it a voice came from Heaven, ſaying, Thou art my beloved Son, &c. Thus was Jeſus declared to be choſen of God by the deſcent of the Holy Ghoſt. And to this I may add the words of the Prophet to the ſame purpoſe. Behold my ſervant, whom I uphold; mine elect, in whom my ſoul delighteth: I have put my ſpirit upon him, &c. Iſa. 42.1. And St. Luke tells preſently upon the Baptiſm of Jeſus, that, he being full of the Holy Ghoſt, returned from Jordan, and was led by the ſpirit into the wilderneſs, Luk. 4.1. And after he was tempted in the Wilderneſs, he tells us that Jeſus returned in the power of the ſpirit into Galilee, ver. 14. And when he was in the Synagogue at Nazareth, he opened the book which was delivered him and found that place where 'twas written, The ſpirit of the Lord is upon me, becauſe he hath anointed me to preach the Goſpel to the poor, &c. And ſaid unto them, This day is this Scripture fulfilled in your ears, v. 21.

Our bleſſed Saviour though he were ſanctified from the Womb and was anointed by the Holy Ghoſt, yet when he was baptized in Jordan and about thirty years of age he was again anointed by the ſame divine ſpirit more publickly and openly than before: He was now entring on his great miniſtry, and about to be tempted by the Devil, and is now filled by the Holy Ghoſt, and thereby enabled and prepared for that work which he was going about. In a word, he who was at his Conception anointed with the Holy Ghoſt, was alſo at his Baptiſm,Matt. 3.16, 17. when he was entring upon his miniſtry, not onely by a voice from heaven proclaimed the beloved Son of God, but declared to be ſo by the deſcending of the ſpirit of God like a Dove, Vid. Exod. 28.41. & 29.21. Lev. 8.12. with v. 30. See alſo Abravenel on Exod. 29.21. and lighting upon him. It is obſerved of Aaron the firſt High Prieſt, and type of the Meſſias, that he was alſo twice anointed with the holy Oil. And for David (who was a moſt eminent type of the Meſſias) He is ſaid to be twice anointed alſo. Once at Bethlehem during the life of Saul by the hands of Samuel, upon which it is ſaid, And the ſpirit of the Lord came upon1 Sam. 16.13. David from that day forward: After this he is ſaid to have been anointed at Hebron by the men of Judah. 2 Sam. 2.4. 〈 in non-Latin alphabet 〉 . Theodorer. in 2 Reg. Quaeſt. 8. I do grant, and it cannot be denied, that David was but once anointed with the holy Oil, and that where it is ſaid afterward that the men of Judah anointed him, the meaning is onely this, that they choſe him and openly owned and acknowledged him for their King, as appears by comparing 2 Sam. 2.4. with chap. 4.3, 17. It is enough to my preſent purpoſe that David who was more privately anointed at Bethlehem, was afterward ſo publickly owned and acknowledged to be the King that he is ſaid again to have been anointed: For in this he was eminently a type of our Lord Chriſt, who was from his Conception anointed with the Holy Ghoſt, and, when he was, upon his Baptiſm, entring upon his adminiſtration, was publickly declared to be the Son of God by a voice from heaven, and by the deſcent of the Holy Ghoſt.

Among the Jewiſh Conſtitutions this was one, That the Kings of the houſe of David were to be anointed by a fountain of water. This was a tradition from their Elders grounded upon what we read of Solomon that, when he was to be anointed King, Zadok and Nathan and the reſt, that attended upon him brought him unto Gihon, 1 King. 1.38. This Gihon was a place of waters, as appears, 2 Chron. 32.30. Let this tradition be as old as you will; ſuppoſe it came from Moſes and was delivered from Mount Sinai, as the Jews ſay their Oral law was: ſo it came to paſs that our Jeſus, the great King of the houſe of David, was anointed by the waters of Jordan when the Holy Ghoſt at his Baptiſm deſcended upon him.

'Twill be eaſie now to underſtand what Chriſt imports: For that word denotes the offices of our bleſſed Saviour to which he was appointed by God, and enabled to diſcharge by the Holy Ghoſt, which was plentifully poured out upon him. And as of old publick perſons were ſet apart to their reſpective offices and dignities by being firſt anointed with a certain Oil preſcribed for that purpoſe, ſo was our Lord ſanctified and fitted to teach and govern the Church of God; to be the great mediatour between God and man, and the redeemer of mankind, by the Holy Ghoſt which he plentifully received, Joh. 3.34. And he that confeſſes that Jeſus is the Chriſt does thereby acknowledge him to be his Prophet, Prieſt and King: and is conſequently obliged by virtue of that profeſſion to obey his laws, and give himſelf up to his government, as well as to hope for pardon from his bloud. God hath made it very plain that our Jeſus is the Meſſias that was promiſed. Who is a Liar (ſays St. John) but he that denieth that Jeſus is the Chriſt, 1 Joh. 2.22. This was that great truth that the Jews oppoſed vehemently. They agreed that if any man confeſſed him to be Chriſt he ſhould be put out of the Synagogue.

What hath been ſaid will be of uſe to the better underſtanding the words of St. John. Ye have an unction from the holy one, and ye know all things, 1 Joh. 2.20. He puts Chriſtians in mind of that affuſion of the Holy Ghoſt (which he calls the Ʋnction from the holy one) which God hath beſtowed on them according to Chriſt's promiſe. This Holy Ghoſt did lead them into all truth, and the plentiful effuſion of this Spirit did bear a clear teſtimony that Jeſus was the true Meſſias, and that the doctrine which he taught came from God. This Holy Spirit was the defence which thoſe Chriſtians had againſt being ſeduced. As it follows. Theſe things have I written unto you concerning them that ſeduce you. But the anointing, which ye have received of him, abideth in you: and ye need not that any man teach you: but, as the ſame anointing teacheth you all things and is truth, and is no lie: and, even as it hath taught you, ye ſhall abide in him, 1 Joh. 2.26, 27.

I ſhall onely add that from Chriſt we are all called Chriſtians, and that bleſſed name ought to influence our practice. 'Tis a great thing to be a Chriſtian: 'Tis a dignity and honour to the greateſt among us, and the beſt of all our titles. We may well glory in this bleſſed name, and value it above all our other titles and properties. But then we muſt remember what this name requires at our hands: When we name the name of Chriſt we are obliged to depart from all iniquity. Let us conſider how well this name becomes us. Are we like our bleſſed Saviour, have we that unction from the holy one? Does the ſpirit of Jeſus dwell in us? If that Holy Spirit be not in us' we have a name to live and are dead; we may fondly conceit what we pleaſe of our ſelves, but if any man have not the ſpirit of Chriſt he is none of his, Rom. 8.9.

CHAP. II. The CONTENTS.

It is agreed between Jews and Chriſtians [I.] That there was a Meſſias promiſed; and [II.] That there was ſuch a perſon as our Jeſus; and [III.] That there was at that time when Jeſus lived a general expectation of the Meſſias. That hence it was that there appeared ſo many Impoſtours about that time. An account of ſome of them from Joſephus. Of the promiſes of the Meſſias, and the gradual revealing of them. A Paſſage in Maimon. concerning the Afternoon-Prayer miſrepreſented by a late learned writer. Several particulars relating to the Meſſias predicted.

THus having ſhewed what is meant by Jeſus, and what by Chriſt; I come next to ſhew you that our Jeſus whom the Jews crucified, is the Chriſt or Meſſias. And before I proceed to conſider the ſeveral arguments that do confirm this truth I ſhall premiſe the following particulars.

Firſt, that there was a Meſſias promiſed in the old Teſtament is not onely affirmed by the Chriſtians, but granted by the Jews. There is no diſpute about this matter.

Secondly, that there was ſuch a perſon as Jeſus; that he lived at ſuch a time as we ſay he did, and died as the Goſpels report, is not denied by the Jews. They often mention him in their writings, though with ſcorn and diſdain; they ſpeak of the time and manner of his death, and the names of his Diſciples; and they are far from denying the matter of fact.

Thirdly, that when Jeſus did appear in the world there was a great expectation of the Meſſias among the Jews. Thus we read of Simeon's waiting for the conſolation of Iſrael, Luk. 2.25. And that Simeon was no mean perſon, he was the Son of Hillel the great, and a man of great place among the Jews. Again, one Anna a Propheteſs, a devout and aged Widow, who ſerved God with faſtings and prayers night and day, ſpake of him to all them that looked for redemption in Jeruſalem, v. 38. The Woman of Samaria had heard of this fame, and general expectation of the Meſſias, among the Jews at that time; and that he ſhould be a great Prophet. I know, ſays ſhe, that Meſſias cometh, which is called Chriſt: when he is come he will tell us all things, Joh. 4. 25. Hence the Jews at that time, being under a general expectation of the Meſſias, were very prone to take others for him that did then appear. And becauſe John Baptiſt was a man of great vertue and fame, and that was greatly followed by the people, and that in the very time when the Meſſias was expected, Caſaubon. Exercit. ad Apparat. Baronii Annal. n. 5. they ſent Prieſts and Levites to know who he was, Joh. 1.19. That is, to know whether or no he were the Meſſias, as appears from what follows. And he confeſſed, and denied not, but confeſſed I am not the Chriſt, v. 20. And there have been thoſe that have thought that Herod was by ſome taken for the Meſſias alſo, by them who upon that ſcore are called the Herodians in the Goſpel. I ſhall not need to diſpute that, ſo much is certain that the Jews did expect the Meſſias at that time. And I ſhall afterwards ſhew what ground they had ſo to doe.

It ſhall be enough at preſent to add, that as there was a general expectation of the Meſſias about that time, ſo there were a great number of Impoſtours that took that occaſion to delude the people, and draw followers after them. Gamaliel names two, Theudas, and Judas of Galilee, Act. 5.36, 37. Joſephus gives us a farther account of theſe men. He tells us that under the government of Fadus, Antiqu. l. 20. c. 2. a certain Magician called Theudas perſwaded a great number to follow. him to the river Jordan; pretending himſelf to be a Prophet, and that he would divide the River and give them the advantage of paſſing over it. This the Impoſtour did to his own deſtruction, and of many of his followers.Ib. c. 6. He tells us afterwards, that under the government of Felix there were certain Magicians and Impoſtours that perſwaded the people to follow them into the Wilderneſs, promiſing them to ſhew them ſigns and wonders not without the hand of God, whom ſome believed to their own hurt. He tells us in the ſame Chapter that at that time there came a certain man from Egypt to Jeruſalem pretending himſelf to be a Prophet, and adviſing the people to follow him to Mount Olivet, making them a promiſe that there they ſhould ſee the walls of Jeruſalem to fall down at his command, and give them by that means a free paſſage to the City: and this happened alſo to the deſtruction of many of his followers.

He tells us of another Magician in the time of Feſtus, Ib. c. 7. who promiſed to ſave his followers and to deliver them from their evils, if they would follow him into the Wilderneſs. And that thereupon both the deceiver and the deceived were deſtroyed.

He tells us of another,De Bello Judaic. l. 7. c. 31. whoſe name was Jonathan, by trade a Weaver, who pretended to ſigns and wonders.

They were very prone to believe falſe people, who had rejected our bleſſed Saviour the true Meſſias and Saviour of the world. And this continued for ſome time. And indeed there being ſo great expectation of a Saviour, it is the leſs to be wondred at that they, who had rejected the Saviour whom God ſent, ſhould entertain thoſe that came without his authority. Our Saviour had ſaid, I am come in my father' name, and ye receive me not: if anoth •• ſhall come in his own name him ye will receive, Joh. 5.43. The Jews verified our Saviour's words: and have been from time to time miſerably baffled in their expectations, and impoſed upon by Cheats and Impoſtours; as I may have a farther occaſion to repreſent afterwards.

Indeed ſo it is that in the firſt beginning of Chriſtianity they had the greater temptation to give credit to falſe Prophets, becauſe as they had rejected the true Prophet, ſo they continued ſtill in expectation of one that ſhould ſave them. It is very remarkable which Joſephus in his book of the Jews Wars tells us to my preſent purpoſe: l. 7. c. 12. viz. That that which chiefly excited the Jews to war with the Romans was 〈 in non-Latin alphabet 〉 , a prophecy (though of doubtfull ſignification, as he is pleaſed to call it, yet) contained in the Holy Scripture, 〈 in non-Latin alphabet 〉 i. e. That at that time one of their own Countrey ſhould have dominion over the world.

Theſe things are no more than what our Saviour foretold, and do ſhew us what need there was of our Saviour's words. He tells the Jews. There ſhall ariſe falſe Chriſts, and falſe Prophets, and ſhall ſhew great ſigns and wonders, inſomuch that (if it were poſſible) they ſhall deceive the very elect, Matt. 24.24. Evil men took hold of that occaſion to deceive the people, who being in a great expectation of a Saviour at that time were the more prone to hearken to thoſe deceivers that did ariſe. And the Jews being in expectation of a Saviour that ſhould erect a Temporal Kingdom among them, and give them dominion over their enemies, (Luk. 17.20. Act. 1.6.) were by that means very forward to liſten to them that pretended to give them the upper hand of their enemies, and to ſet them free from the bondage they were under at that time.

Fourthly, that in the old Teſtament the Meſſias is ſo particularly deſcribed, that it might be known, by comparing thoſe deſcriptions with the event, who was the Meſſias.

I grant that the promiſes of a Meſſias, and the deſcriptions of him were not given out all at once: But theſe things were diſpenſed in the ſeveral ages of the World, in ſuch meaſure and after ſuch a manner as ſeemed fit to the wiſedom of God: And it cannot be denied that the Firſt diſcoveries were more general, and leſs determinate; and as the time drew near, in which the Meſſias was to be manifeſted; ſo theſe diſcoveries were more particular, and more plain. God did not reveal theſe things all at once, but at ſundry times and after divers manners.

The ſame method,Maimon. H. Melachim. c. 9. Coſri l. 1. fol. 38. as the Jews tell us, God did take in revealing his law: Thoſe precepts which the Jews were obliged to, they ſay, were not delivered all at once: For they tell that thus it was, viz. That Adam received ſix precepts (that is, ſix of thoſe which the Jews call the precepts of the Sons of Noah) and they were, that againſt Idolatry, againſt blaſphemy, againſt ſhedding of bloud, againſt fornication, and rapine, and that concerning judicatories. But then Noah received the ſeventh, which forbids him fleſh with the life or bloud thereof, (Gen. 9.4.) Thus things ſtood untill Abraham's time: But he received beſides what were named before the precept of circumciſion, and practiſed that of morning-prayer: after him Iſaac did ſet aſide tithes, This afternoon-prayer is called by the authour of Juchaſin (fol. 8.) 〈 in non-Latin alphabet 〉 which Maimonid. calls 〈 in non-Latin alphabet 〉 and ſignifies the prayer of the ninth hour, or time of offering the continual or daily ſacrifice, and there Hornbeck miſtakes greatly when he renders it by Precatio antelucana. l. 7. c. 1. pro Conv. Judaeis. Vid. Abravenel. in Gen. 24.63. & Pirke R. Elieſer c. 16. and from him they had their afternoon-prayer. Jacob added the precept which forbids the eating the ſinew that ſhrank, and he appointed the evening-prayer: Amram in Egypt received other precepts, till Moſes came by whom the law was completed.

I am not much concerned to enquire how far this account that the Jews give, of the gradual diſpenſing of their law, is true. I ſhall ſhew you that God took this method in promiſing the Meſſias, and giving the Jews notice of his coming; and that however the firſt promiſes were more obſcure being more general and indeterminate, yet afterwards God gave the Jews a more particular, and a more clear and expreſs notice of him, that they might, and we alſo, by a diligent comparing of events with predictions know him when he came. And to that purpoſe I ſhall lay before you what God did in the ſeveral ages of the world.

The firſt promiſe of the Meſſias was preſently upon Adam's tranſgreſſion: And he is promiſed as the Seed of the Woman that ſhould break the ſerpent's head, (Gen. 3.15.) And this was done juſt upon man's fall; God took care betimes to give notice of the means of man's recovery. This onely inſinuates that he ſhould appear in our nature, and overcome our enemy, but it does not tell us of what family or lineage he ſhall be. But then in the time of Abraham the Meſſias is promiſed again, and it will be worth our while to conſider with what variety the promiſe is made. The promiſe in one place runs thus, In thee ſhall all the families of the earth be bleſſed, (Gen. 12.3.) This was the firſt promiſe which was made to Abraham: But then we find this promiſe renewed afterward, but yet differently expreſſed, In thy ſeed ſhall all the nations of the earth be bleſſed, Gen. 22.18. The reaſon of which variety ſeems to be this; that when the firſt promiſe of the Meſſias was made to Abram, Iſaac was not born, and therefore it was ſaid, in thee ſhall all the families of the earth be bleſſed. But after this Abram's name is changed, and Iſaac, the Son of the promiſe is born, and Abraham had in obedience to God offered up this Son; and now God renews to him the promiſe of the Meſſias: In thy ſeed ſhall all the nations of the earth be bleſſed. God had juſt before promiſed Abraham to multiply his poſterity, v. 17. but then what follows, (v. 18.) is to be underſtood with a particular reference to Iſaac, and therewithall as containing a preciſe and particular promiſe of the Meſſias, (Gal. 3.16.) For thoſe words In thy ſeed (v. 18.) are not to be underſtood in the latitude, that the ſame words, thy ſeed (v. 17.) are to be underſtood in, but in a particular and reſtrained ſenſe, as takes in Iſaac, and in him the Meſſias. And this obſervation, by the way, may ſerve for the better underſtanding thoſe words, Gal. 3.16. Nor is this all the variety neither in theſe ſeveral promiſes of the Meſſias. For, Gen. 12.3. 'tis ſaid 〈 in non-Latin alphabet 〉 they ſhall be bleſſed. But, Gen. 22.18. 'tis ſaid 〈 in non-Latin alphabet 〉 they ſhall bleſs themſelves. And after the ſame manner is the promiſe renewed to Iſaac, Gen. 26.4. That is they ſhall think themſelves bleſſed in the Meſſias the ſource and fountain of bleſſing. And thus as the Meſſias was promiſed at firſt as the ſeed of the woman and a conquerour of the ſerpent; ſo he was promiſed to Abraham and to Iſaac as the fountain of bleſſing: And then if we proceed we ſhall find that Iſaac in his bleſſing to Jacob does not forget to tranſmit the bleſſing of Abraham to him and to his ſeed with him, (Gen. 28.4.) which was confirmed by God, v. 14. This bleſſing Jacob does not forget at ſuch time as he bleſſed his Children, but mentions it in the bleſſing of Judah; and withall gives ſome account of the time of the appearance of the Meſſias (under the name of Shiloh) and of the obedience that ſhould be yielded to him, (Gen. 49.10.) After this we have a prediction from the mouth of Balaam, who was ſent for indeed to curſe the Iſraelites, yet does he bleſs them and predict the great bleſſing of the Meſſias: There ſhall come a ſtar out of Jacob, and a ſceptre ſhall riſe out of Iſrael, and ſhall ſmite the corners of Moab, and deſtroy all the children of Seth, (Numb. 24.17.) Again, we have ſtill a more particular account that the Meſſias ſhould be a great Prophet, and that we have from Moſes the greateſt Prophet. The Lord thy God will raiſe up unto thee a Prophet, from the midſt of thee, of thy brethren like unto me, (Deut. 18.15.) And it follows, and will put my words in his mouth, and he ſhall ſpeak unto them all that I ſhall command him. And it ſhall come to paſs that whoſoever will not hearken unto my words, which he ſhall ſpeak in my name, I will require it of him, v. 18, 19. After this the Meſſias is promiſed under the character of a King, (1 Sam. 2.10.) And a King of the houſe of David, 2 Sam. 7. 1 Chro. 17. Pſal. 72. and 132. So that now we have ſome account of the office and of the lineage and family of the Meſſias. He is promiſed as a Prophet by Moſes, as a King to David, and as a Prieſt too in the Book of Pſalms, Pſal. 110.4. His offices, and his tribe and lineage being thus predicted we ſhall find afterwards, and eſpecially as the time of his appearance drew near, many particulars predicted, and ſometimes very minute ones alſo relating to his birth, and to his life, to his miracles and the place of his converſe, to his death and ſufferings, his reſurrection and aſcenſion, and the great ſucceſs of his undertaking upon the Gentile world. That he ſhould be born in Bethlehem the Prophet Micah tell us, Mic. 5.2. And of a Virgin the Prophet Iſaiah, Iſa. 7.14. That he ſhould come before the Jewiſh polity were quite deſtroyed Jacob had predicted, (Gen. 49.10.) And that he ſhould come while the Second Temple ſtood Haggai aſſures us, (Hag. 2.) And that the time of his appearing was about the time when our Saviour Jeſus appeared we may learn from the Prophet Daniel, (Dan. 9.) And that he ſhould come ſuddenly into his Temple the Prophet Malachy aſſures us, (Mal. 3.1.) We have a prediction of his forerunner, (Iſa. 40.) Of his coming back from Egypt, Hoſ. 11.1. And of the ſlaughter of the Innocents, Jer. 31.

That the Meſſias ſhould converſe much in Galilee is foretold, Iſa. 9.1. What works the Meſſias ſhould doe is predicted, Iſa. 42.7.35.5, 6. That he ſhould be a great Prophet, Deut. 18. That he ſhould be a prince of peace, Iſa. 9.6. A moſt righteous perſon, Iſa. 11.5. That he ſhould not cry nor lift up nor cauſe his voice to be heard in the ſtreets, Iſa. 42.2. That he ſhould be lowly is foretold, Zech. 9.9.

That the Meſſias ſhould be deſpiſed and rejected by his own people, that he ſhould appear in a low, ſervile▪ and deſpicable condition is alſo foretold, (Iſa. 52. and 53.) And then for his death, that is not onely foretold but the manner and minuteſt circumſtances of it alſo. That he ſhould be crucified, (Zech. 12.10. Pſ. 22.16.) That he ſhould be betrayed by his diſciple and familiar, (Pſal. 41.9.) That he ſhould be ſold for thirty pieces of ſilver, (Zech. 11.12.) And crucified among thieves, (Iſa. 53.12.) That on the Croſs they ſhould give him vinegar to drink, (Pſ. 69.21.) That his garments ſhould be parted, and that lots ſhould be caſt upon his veſture, (Pſal. 18.22.) That he ſhould be derided and ſcoffed at even when he was under his ſufferings, (Pſal. 22.7, 8.) That he ſhould intercede for tranſgreſſours, Iſa. 53.12. That he ſhould ſuffer with a Lamb-like meekneſs, Iſa. 53.7. And that notwithſtanding all the malice of his enemies yet his bones ſhould not be broken, Exod. 12.46.

That the Meſſias ſhould be buried is alſo foretold, Pſal. 16.10. And honourably interred alſo, Iſa. 53.9. And that he ſhould riſe again, Pſal. 2.7.16.10. And aſcend into heaven, Pſal. 68.18. And that the Gentiles ſhould ſerve and acknowledge him, Iſa. 49.6.

Theſe things are predicted of the Meſſias in the old Teſtament; we are now to conſider whether we can find them fulfilled in our Jeſus. And if we do we may very ſafely conclude that this Jeſus is the Chriſt.

I ſhall not doubt (with God's aſſiſtance) not onely to ſhew that theſe things were fulfilled in Jeſus, but that they were alſo fulfilled by a moſt ſtupendious providence of God; that we muſt be forced to ſay, This was the Lord's doing, and it may well be wonderfull in our eyes.

CHAP. III. The CONTENTS.

Of the birth of Jeſus. Of his lineage and kindred. Of the place of his birth. The ſeeming difference in the account of Bethlehem by the Prophet Micah and St. Matthew reconciled. Of his being born of a Virgin. A particular explication of 1 Tim. 2.15. She ſhall be ſaved in Child-bearing. The time of his birth agreed with the predictions, and general expectation of ſome great Perſon. Several teſtimonies to this purpoſe. The miſerable ſhifts and evaſions of the Jews.

I Shall firſt of all conſider the birth of Jeſus, and ſee whether in that particular the predictions of old concerning the Meſſias were fulfilled in him or not. And under this head I ſhall conſider the following particulars.

Firſt, The Targum on Iſa. 11.10. Jer. 23 • . his lineage and kindred, or the family of which he was born. The Meſſias was to be of the houſe and family of David. Mic. 5.2. underſtands thoſe places of the Meſſias, and of him doth Kimchi expound Ezek. 34.23. Thus he is called a root of Jeſſe, Iſa. 11.10. A righteous branch raiſed up to David, Jer. 23.5. And David alſo, Ezek. 34.23. And no wonder then that he ſhould be ſaid to be of the tribe of Judah, Mic. 5.2. God had made a ſolemn and unalterable promiſe of the Meſſias unto David, and that he ſhould be of his ſeed. I have made a covenant with my choſen, I have ſworn unto David my ſervant: Thy ſeed will I eſtabliſh for ever, and build up thy throne to all generations, Pſal. 89.3, 4. Theſe words are too great to have their completion in Solomon, and the ſucceeding Kings of Judah, who were of David's family and lineage. And it is not hard to diſcern (what a learned man hath obſerved) that the Pſalmiſt does diſtinguiſh between David's ſeed, and David's ſons: By his ſeed the Meſſias is to be meant; and what is ſaid of his ſeed is to be underſtood of Chriſt, having a preciſe reference to him; but what is ſaid of his ſons, and children, hath a reference to his deſcendants and his ſucceſſours; and the promiſes made to them are conditional; that of the Meſſias, who was to be of his family was abſolute. Thus 'tis ſaid, His ſeed alſo will I make to endure for ever, and his throne as the days of heaven, v. 29. The kingdom of the Meſſias ſhall never fail, and nothing ſhall hinder his being exhibited to the world. But then for David's ſons, viz. Solomon and his other off-ſpring it follows, If his children forſake my law, and walk not in my judgments; if they break my ſtatutes and keep not my commandments, then will I viſit their tranſgreſſion with a rod, and their iniquity with ſtripes, v. 30, 31, 32. This will God doe with the Sons of David to whom his promiſes, which referred to them, were but conditional; but then it follows, Nevertheleſs my loving kindneſs will I not utterly take from him, nor ſuffer my faithfulneſs to fail. My covenant will I not break, nor alter the thing that is gone out of my lips. Once have ſworn by my holineſs, that I will not lie unto David. His ſeed ſhall endure for ever, and his throne as the Sun before me. It ſhall be eſtabliſhed for ever as the Moon, and as a faithfull witneſs in heaven, v. 33.—37. Now for our Jeſus it is evident, and not denied by the Jews, that he was of the ſeed of David. When Gabriel went to the bleſſed Virgin, it is ſaid that he went to a Virgin eſpouſed to a man whoſe name was Joſeph, of the houſe of David, Luk. 1.27. And Zacharias does bleſs God for raiſing up an horn of ſalvation, in the houſe of his ſervant David, v. 69. The Goſpel begins, The book of the generation of Jeſus Chriſt the Son of David, Matt. 1.1. By this name Jeſus was called frequently: Thou ſon of David have mercy upon us, ſay the blind men, Matt. 9.27. And the people ſaid of him, Is not this the ſon of David? Matt. 12.23. The multitude cried out, Hoſanna to the ſon of David, Mat. 21.9. See alſo c. 15. v. 20. c. 20. v. 30, 31. The Jews knew very well that the Meſſias was to be the Son of David, and the Prieſts and Scribes were diſpleaſed when they heard Jeſus called the ſon of David, Matt. 21.15. When Jeſus asked the Phariſees whoſe Son Chriſt is, they ſay unto him, the ſon of David, Matt. 22.42. And when there aroſe a queſtion about Jeſus, the Jews ſaid, Hath not the Scripture ſaid that Chriſt cometh of the ſeed of David? Joh. 7.42. And our Saviour therefore might well be called, the Lion of the tribe of Judah: and, the Root of David, Rev. 5.5. and the off-ſpring of David, c. 22. v. 16. And the authour of the Epiſtle to the Hebrews, even in that Epiſtle which he writes to the Jews, ſays it is evident that our Lord ſprang out of Judah, Heb. 7.14.

I grant that there is ſome difficulty in the account we have of the genealogy of Jeſus as it is delivered to us by St. Matthew and St. Luke. But thoſe are very unreaſonable men that will upon that ſcore now reject Chriſtianity. For we do not find that the Jews of old denied our Jeſus to be of the family of David, or that they accuſed the Chriſtians for affirming him to be of the tribe of Judah: And yet it is not to be imagined that they would have omitted to have charged the firſt Chriſtians of forgery had there been any ground for ſuch a charge. And ſure I am if the Jews could not charge the Chriſtians upon this ſcore (and that they did not is an argument that they could not doe it) they are very unreaſonable that now make the objection.

Secondly, I conſider the place of his birth. Of the Meſſias it is foretold that he ſhould be born not onely of the family, but in the city or town of David alſo. Thus the Prophet tells us, that out of Bethlehem he ſhould come forth that was to be ruler in Iſrael, Mic. 5.2. Now certain it is that the ancient Jews underſtood that Prophecy of the Meſſias, whatever artifices the later Jews have uſed to evade the force of that divine teſtimony, of which we have very good evidence to this day. And the Chaldee Paraphraſt on the place ſpeaks plain enough in this argument, when he paraphraſeth upon thoſe words, Out of thee ſhall he come forth unto me that is to be ruler in Iſrael, thus, Out of thee, before me ſhall come Meſſias (or Chriſt) that he may rule, &c. and to the ſame purpoſe doth Jonathan the Targumiſt ſpeak on Gen. 35.21. where 'tis ſaid that Iſrael journied and ſpread his tent beyond the tower of Edar. To which he adds theſe words, 〈 in non-Latin alphabet 〉 that is, The place from whence the King Meſſias ſhall be revealed in the laſt days. We find Jacob at that time about Ephrath, which is Bethlehem, in the way to which place Rachel died and was buried there, v. 19. The Tower of Edar is the tower of the flock, and thought to be the ſame which the Prophet mentions, Micah. 4.8. and one of the Ancients tells us that the Tower of Edar is the place of the Shepherds near unto Bethlehem (where the company of Angels declared the nativity of our Saviour) and that thence it had its name;Hieron. Quaeſt. in Geneſ. Id. ad Euſtochium Epitaph. Paul. or, from Jacob's feeding his Cattel there, vel, quod verius eſt, quodam vaticinio, futurum jam tunc myſterium monſtrabatur. He tells us elſewhere expreſly that the Tower of Edar was the place where Jacob fed his flocks, and where the Shepherds, that watched by night, at the time of our Saviour's birth, (Luk. 2.) heard the heavenly hoſt ſaying, Glory to God in the higheſt, and on earth peace, good will towards men.

Hence it appears that the Jews expected their Meſſias from Bethlehem. And when Herod demanded of the Prieſts and Scribes where Chriſt was to be born, They ſaid unto him, in Bethlehem of Judaea: for thus it is written by the Prophet, and thou Bethlehem, &c. Matt. 2.5, 6. And at another time we find the Jews ſaid, Hath not the Scripture ſaid that Chriſt cometh of the ſeed of David, and out of the town of Bethlehem where David was? Joh. 7.42. And there was our Saviour born, though it were unlikely it ſhould have been ſo. For he was conceived in Nazareth, there his Mother lived, and there one would have thought ſhe ſhould have been delivered: but God had otherwiſe decreed, and he by his wiſe providence brought it to paſs. For ſo it was that Auguſtus made a decree for the enrolling or taking the names of his ſubjects and tributaries, upon which account Joſeph and Mary removed from Nazareth, where they lived, unto Bethlehem a town of their own tribe, and there was Mary delivered; there was our Saviour born, Luk. 2.1.—7. And thus did God make Auguſtus Caeſar an inſtrument to fulfill his decree when he himſelf knew it not; and Caeſar fulfills a Prophecy by this means which he had not heard of.

But this providence of God is ſtill the more remarkable if we conſider farther, what hath been obſerved concerning the decree of Auguſtus Caeſar to this purpoſe. You are to this purpoſe to know that Auguſtus had decreed that 27 years before the birth of Chriſt there ſhould have been an enrolling of the whole Empire, and proclaimed it in Tarracon a City of Spain after the Cantabri had been conquered and reduced by him; for that he conceived a fit time, the Roman Empire being then at quiet: But finding afterwards a breaking out of ſome ſtirs he deferred it to this time when our Saviour was born. Had it been done before, there might have been no need of it now. And then Joſeph and Mary had not had the occaſion of going up to Bethlehem. But what ſhall we ſay? This was the Lord's doing, and it may well be wonderfull in our eyes.

Before I conſider the ſtupendious manner of the birth of Jeſus, I ſhall againſt the Jews defend St. Matthew's quotation of the Prophet Micah.

It is very true there is ſome variety in the words (as they are laid before us by St. Matthew) both from the words as they are read in the Hebrew Copy in the Prophet, as alſo from the Greek interpreters. But the difference between them ſeems greater than it is: And I ſhall account for the difference before I paſs to another matter.

And to my preſent purpoſe it will be needfull onely to obſerve theſe two.

Firſt, What in the Prophet is called Bethlehem Ephratah: St. Matthew calls Bethlehem in the land of Judah.

But this is of little moment: Ephratah and Bethlehem were but two names of the ſame place, as appears from Gen. 35.19. Ruth 4.11. And though Ephratah were an ancient name of Bethlehem before the captivity, yet it is to be conſidered that it might not be ſo well known to Herod, who is upon the inquiry after the place of Chriſt's birth; and for his certain information he is told that Bethlehem of Judaea was It. And when inſtead of Bethlehem Ephratah, as it is in Micah, St. Matthew calls it Bethlehem in the land of Judah, he ſpeaks of the ſame place more diſtinctly than the Prophet had done in his words. There was another Bethlehem in the tribe of Zabulon, (Joſh. 19.15.) In diſtinction from which this is called Bethlehem Judah, Judg. 17.7.19.1. And ſince the enquiry was concerning the place of Chriſt's birth (who was to be born of the tribe of Judah, Gen. 49.10.) no wonder that St. Matthew ſhould expreſs it thus.

Secondly, The place which in Micah is called Little, in St. Matthew is called not the Leaſt. And though there appears not ſo great a difference between theſe two expreſſions as we render them, yet as the words lie in the Hebrew in the Prophet, and eſpecially as they are tranſlated by the Greek interpreters compared with the Text of St. Matthew there ſeems to be a contradiction. 'Tis 〈 in non-Latin alphabet 〉 in the LXXII. and 〈 in non-Latin alphabet 〉 in St. Matthew.

For the removing this difficulty I ſhall not repeat the various ways which learned men have taken: I ſhall mention two which bid the faireſt.

Firſt by rendring the words in Micah which we tranſlate, though thou be little among the thouſands, &c. Thus, It is little that thou ſhouldeſt be (i. e. be reckoned) among the thouſands, &c. q. d. This is too mean a thing for thee, Bethlehem, from whom ſhall ſpring the ruler of Iſrael. This makes the ſenſe the ſame with St. Matthew without any violence to the Text.

Secondly, I rather chuſe another way, and I ſhall deliver it in my Authour's own words. Dr. Pocock on Micah 5. v. 2. The plaineſt way of reconciling them (ſays he) ſeems that, which a learned Jew, who probably never knew what is written in St. Matthew, and would certainly never have ſtrained to ſay what ſhould make for juſtifying the Goſpel, or advantage of Chriſtians, gives us; which is this, that the word 〈 in non-Latin alphabet 〉 ſignifies little and great, or, of great note and eſteem; and yet in this latter ſenſe it is here to be underſtood in this place. That the word hath both theſe ſignifications he proves by inſtancing in other places in which, though it frequently ſignifies little, it is to be rendred great, or Chief, or Prince. The ſame is affirmed by others of good authority, and among the chief Maſters of their language.

To which nothing ſhall need to be added but what the ſame Authour ſubjoins preſently afterward. With great emphaſis (ſays he) ſeems that word here put which ſignifies at once both little and great, or of great renown, to ſhew that, as ſome other things, which are little in bulk or quantity, yet in other regards are of more eſteem and value above others in ſight greater; ſo it was with Bethlehem though perhaps otherwiſe little in number, bigneſs or account among the thouſands of Judah, or as St. Matthew, among the Princes of Judah. Which in ſenſe is all one, alluding to the cuſtome of the Iſraelites of dividing their tribes into thouſands (as among us the Shires are divided into Hundreds) over every one of which thouſands was a Prince or Chief.

Thus is the difficulty of reconciling St. Matthew and Micah abundantly removed, and that by a way which the Jews themſelves cannot reaſonably reject.

Thirdly, I conſider the ſtupendious manner of his birth. For this was alſo foretold of the Meſſias that he ſhould be born of a Virgin. This God had promiſed long before to the houſe of David. I ſay to the houſe of David, for that is to be very well heeded: 'Twas to the houſe of David, not to Ahaz that this promiſe was made. Indeed God ſaid unto Ahaz, Ask thee a ſign of the Lord thy God, &c. But this Ahaz refuſed to doe, and ſaid, I will not ask, neither will I tempt the Lord. And then follows the promiſe, not to Ahaz, but to the houſe of David. And he ſaid, Hear ye now O houſe of David, is it a ſmall thing for you to weary men, but will ye weary my God alſo? Therefore the Lord himſelf will give 〈 in non-Latin alphabet 〉 you a ſign, 〈 in non-Latin alphabet 〉 Orig. contra Celſ. l. 1. Behold a Virgin ſhall conceive and bear a Son and ſhall call his name Immanuel, Iſa. 7.11.—14. By which words it is very evident, as one of the Ancients hath obſerved well, that what is ſaid here is ſaid to the houſe of David. Now the Virgin Mary, though ſhe were indeed eſpouſed to Joſeph, yet before they came together ſhe was found with Child of the Holy Ghoſt, Matt. 1.18. And the ſame Evangeliſt tells us expreſly, All this was done that it might be fulfilled, which was ſpoken of the Lord by the Prophet, ſaying, Behold a Virgin ſhall be with Child, &c. v. 22, 23. It was under the character of the ſeed of the woman that the firſt promiſe of the Meſſias was made, Gen. 3.15. And this was made good in the birth of Jeſus of a Virgin; who was in the ſtricteſt ſenſe the ſeed of the woman; for though the Virgin Mary were eſpouſed to Joſeph, yet before they came together ſhe was found with Child of the Holy Ghoſt. Thus as ſin entred by a woman ſo did ſalvation alſo. And God made a Woman the inſtrument of the greateſt good, as the firſt Woman was the occaſion of the greateſt evil. The Woman was then firſt in the tranſgreſſion, and now ſhe is alſo made of God an inſtrument of the greateſt bleſſing to mankind: we are ſaved now by the fruit of a Woman's womb, as we were made miſerable at firſt by a Woman's rebellion. And thus the Apoſtle tells us that the Woman ſhall be ſaved in Child-bearing: And there being a difficulty in that expreſſion I ſhall offer ſomething upon this occaſion towards its explication. The Apoſtle requires that the woman ſhould learn in ſilence with all ſubjection, (1 Tim. 2.11.) and adds; But I ſuffer not a woman to teach, nor to uſurp authority over the man, but to be in ſilence, v. 12. This may ſeem hard on the woman's ſide, and therefore the Apoſtle, to ſhew that what he required of the woman was not arbitrarily done, gives the reaſons why he enjoins the woman this ſilence and ſubjection; and gives two reaſons: The firſt is that the woman by God was made ſubject to man, and was ſo even by the very law of her creation, and would have ſo continued had mankind continued in innocence. For Adam was firſt formed, then Eve, v. 13. The ſecond reaſon for this injunction of ſilence and ſubjection is the woman's tranſgreſſion: This rendred her condition more mean and worſe than it was by the law of her creation. She is now ſubjected for her fault, and depreſſed lower than ſhe was upon the ſcore of her tranſgreſſion: God ſaid to the woman upon her fall, Thy deſire ſhall be to thy husband, and he ſhall rule over three, Gen. 3.16. Thus ſaith the Apoſtle, And Adam was not deceived, but the woman being deceived was in the tranſgreſſion, v. 14. By all which it appears that the woman's condition ſince the fall is very bad, and upon ſome accounts worſe than that of the man's. But yet though it be much depreſſed 'tis not deplorable and hopeleſs: It follows, Notwithſtanding ſhe ſhall be ſaved in Child-bearing, if they continue in faith, and charity, and holineſs with ſobriety, v. 15. She ſhall be ſaved in Child-bearing, not that the woman's bearing of children were either a means or condition of her being ſaved; this would be ſmall comfort to thoſe who bear none. But ſhe ſhall be ſaved by this Saviour who was born of a woman and is the promiſed ſeed. 'Tis 〈 in non-Latin alphabet 〉 by this Son born of the Virgin Mary; this promiſed ſeed, who is the foundation of faith and hope. And then what follows, If they continue in faith and charity, and holineſs with ſobriety, does but inſinuate the condition required on the woman's part. The principal object of faith is the 〈 in non-Latin alphabet 〉 , or promiſed ſeed; this is the mean of our ſalvation, and the foundation of our hope; but faith and charity are required as conditions and charity are required as conditions on our part.

Fourthly, I conſider the time in which the Meſſias was to come according to the promiſes and predictions of the old Teſtament. And here I ſhall conſider, what the time predicted was; and then ſhew you that 'tis paſt long ſince; and, that our Jeſus did appear at that time, according to the general expectation.

I ſhall begin, and ſhew what the time was in which the Meſſias was to come according to the predictions of the old Teſtament. And to that purpoſe commend to your conſideration thoſe places of Scripture which give us an account of that time. And I ſhall begin with the words of Jacob: The ſceptre ſhall not depart from Judah, nor a lawgiver from between his feet, untill Shiloh come, Gen. 49.10. That thoſe words are to be underſtood of the Meſſias the ancient writers of the Jews do confeſs, and the modern Jews know this very well: And ſeveral of them have alſo interpreted the place of the Meſſias. Though there have been ſome among them who have uſed their wits to elude the force of that divine Teſtimony. The meaning of thoſe words of Jacob is as if he had ſaid, The Jews (who near the time of and after their return from their captivity of Babylon, received their denomination from Judah) ſhall not ceaſe to be a people, nor be quite deprived of the uſe of their Laws and Religion untill the Meſſias ſhall come among them. This is the natural and unforced ſenſe of theſe words: Now we know that forty years after the death of Jeſus the Jews were overcome by the Romans, their City and Temple burnt; ſince which time they have been diſperſed and ſcattered, and are not at this day, nor have they been for many ages any diſtinct Polity or Commonwealth. Let them in this confute us if they can: Let them tell us where their Nation dwells, where it is that they are either a Kingdom or Republick, or Body Politick: Let them ſhew us their Sceptre, their marks and enſigns of government and authority? We know they are a ſcatter'd people, that their City and Land are in the poſſeſſions of ſtrangers, and that they live under the laws and government of the ſeveral Countries in which they are. The Prophet is more particular and preciſe in this affair, Dan. 9. Gabriel informs that Prophet of the time of the Meſſias: For there we ſhall not need to be beholden to the Jews to grant us that Gabriel ſpeaks of the Meſſias; for he calls him Meſſiah, and Meſſiah the Prince. His words to Daniel are theſe. Seventy weeks are determined upon thy people, and upon thy holy city, to finiſh the tranſgreſſion and to make an end of ſins, and to make reconciliation for iniquity, and to bring in everlaſting righteo • ſneſs, and to ſeal up the viſion, and prophecy, and to anoint the moſt holy. Know therefore and underſtand, th • t from the going forth of the commandment to reſtore and to build Jeruſalem, unto the Meſſiah the Prince, ſhall be ſeven weeks: And threeſcore and two weeks the ſtreets ſhall be built again, and the wall even in troublous times. And after threeſcore and two weeks ſhall Meſſiah be cut off but not for himſelf: And the people of the Prince ſhall come, and ſhall deſtroy the city and the ſanctuary, and the end thereof ſhall be with a floud, and unto the end of the wars deſolations are determined. And he ſhall confirm the covenant with many for one week: and in the midſt of the week he ſhall cauſe the ſacrifice and the oblation to ceaſe, and for the overſpreading of abominations he ſhall make it deſolate, even untill the conſummation, and that determined, ſhall be poured upon the deſolate, (v. 24, 25, 26, 27.) That the time mentioned by Gabriel hath a particular reference to Chriſt muſt be granted it being expreſs. And then let men but compute the time and they will ſoon find that Gabriel's words give an account of a time that is long ſince paſt, and that they are words that give ſuch a deſcription of time as muſt have its expiration about that time when our Jeſus was in the fleſh. Another teſtimony we have from the Prophet Haggai, chap. 2. It is well known that the ſecond Temple came very much ſhort of the glory of the firſt; and yet there we find a promiſe that the glory of that ſecond Temple ſhould be greater than that of Solomon's; which could not be otherwiſe true than that the Meſſias (a greater than Soloman) was to come into it, and honour it with his preſence. Let us conſider the words. I will ſhake all nations, and the deſire of all nations ſhall come, and I will fill this houſe with glory, ſaith the Lord of hoſts. The ſilver is mine, and the gold is mine, ſaith the Lord of hoſts. The glory of this latter houſe ſhall be greater than of the former, ſaith the Lord of hoſts, and in this place will I give peace, ſaith the Lord of hoſts, v. 7, 8, 9. The glory muſt be with reference to the Meſſias, or upon ſome other account: Upon other accounts this houſe was ſo far from exceeding the glory of the firſt Temple, that the Jews mention ſeveral particulars in which this ſecond Temple fell ſhort of the firſt. And therefore the promiſed glory muſt refer to the coming and preſence of the Meſſias. And thus we reade in Malachy, chap. 3.— The Lord whom ye ſeek ſhall ſuddenly come to this temple; even the meſſenger of the covenant whom ye delight in, behold he ſhall come, ſaith the Lord of hoſts, v. 1. It will appear by what hath been ſaid that the time is lapſed long ago in which the Meſſias was to come. For Daniel's weeks they are expired whatever Epocha we frame for their beginning: And the people of the Jews have been vanquiſhed and diſperſed; and their City, and that very Temple into which the Meſſias was to come were committed to the flames above ſixteen hundred years ago.

But then our Jeſus lived when the Jews were a Polity, and while they lived by their own laws, and in their own land. He went into that Temple which the Prophet mentions, and did appear among the Jews before their Sceptre was departed, and at an age and time when there was a great expectation of the Meſſias among the Jews, and of ſome great perſon among the Gentile world.

That there was at that time, when Jeſus appeared, a great expectation of the Meſſias among the Jews I have ſhewed already: And I ſhall now obſerve farther ſtill that there was even among the Heathens an expectation of ſome great perſon that ſhould appear in that age in which our Jeſus lived. And of the truth of this we have very good teſtimonies from ſundry Authours. I ſhall not inſiſt upon the predictions of the Sybils, which were among the heathen people. Thus much is certain, that there was in that age a great expectation of ſome extraordinary perſon. When Auguſtus (in whoſe time our Saviour was born) ſent to the Oracle to know who ſhould reign after him he received an anſwer to this purpoſe. That an Hebrew Child had commanded him, whom Auguſtus conſulted, off from his ſeat, and remitted him to his ſad doom, and that therefore he ſhould forbear making any farther addreſſes to him. I will not lay any great ſtreſs upon this teſtimony: There have been thoſe that think that Virgil hath ſome paſſages that iuſinuate the perfections of this perſon that was expected in that age,Virg. Eclog. 4. and that his words point at our Saviour however they were applied by him or others to the Son of Pollio: And indeed there are ſome parts of his Poem that ſeem to look that way, viz.

Jam nova progenies coelo demittitur alto. Te duce, ſi qua manent ſceleris veſtigia noſtri Irrita perpetua ſolvent formidine terras.

But be all this as it will, we have other teſtimonies from approved Authors among the Heathens of the truth of what I have ſaid.Sueton. in vita Veſpaſiani. Suetonius tells, in the life of Veſpaſian, to this purpoſe of a great expectation of ſome eminent perſon from Judaea, about that time, that ſhould come into the government and adminiſtration of affairs. His words are theſe. Percrebuerat oriente toto vetus & conſtans opinio, eſſe in fatis, ut eo tempore Judaeâ profecti rerum potirentur. This agrees very well with what I mentioned before out of Joſephus, Joſeph. de Bello Judaic. l. 7. c. 12. who tells us of a Prophecy that at that time one of their own Countrey ſhould have dominion over the world. And this expectation of the Jews did excite them to War with the Romans, as both Joſephus and Suetonius obſerve.Cornel. Tacit. Hiſtor. l. 5. Another Roman Hiſtorian gives us the ſame account of this great expectation of ſome extraordinary perſon that ſhould about this time ariſe out of Judaea. Pluribus perſuaſio inerat, ſays he, antiquis ſacerdotum literis contineri, eo ipſo tempore fore, ut valeſceret oriens, profectique Judaeâ rerum potirentur. Theſe teſtimonies do ſufficiently prove what I bring them for, that there was a general expectation of ſome more than ordinary perſon to ariſe from the Jewiſh people at that time. And upon the whole it ſeems very plain, that the ground of this expectation was to be fetched from the predictions in the old Teſtament concerning the time when the Meſſiah was to be born. Theſe Prophecies were ſo plain, that they raiſed in the Jews a general expectation of their Meſſias at that time; and they did withall ſignifie the hope they had of his appearance, and hence the fame of that expectation was ſpread abroad in the Gentile world.

We ſee that the birth of our Jeſus agrees very well with what was predicted of the Meſſias: I ſhall therefore now proceed to ſome other particulars.

But before I do that I cannot but take notice how the Jews ſhuffle when they are urged with the Scriptures above mentioned, which predicted the coming of the Meſſias.

From the words of Jacob, (Gen. 49.10.) it is evident that the Meſſias was to come while the Jews were a people, and before they were diſperſed. Their ancient Doctours expound thoſe words of the Meſſias with one conſent. The time is elapſed, and for ſixteen hundred years they have been driven out of their own land and (many of their laws being annexed to that land) been forced to live where they could not put in practice the laws of Moſes. Menaſſeh Ben Iſrael Conciliator pa. 88. And now they have found out arts and tricks to elude the force of that place, which their ancient writers underſtood of the Meſſias, which are ſo vain and weak that I will not reckon them up, but refer the Reader to one of their late Writers on this argument.

It is infinitely plain that the Meſſias was to come during the ſecond Temple, according to Haggai and Malachy. It is certain that the glory of that latter Houſe was to be greater than that of the former. And there can be no other account given how this could be, but that it ſhould be from the preſence of the Meſſias who was to appear in this Temple. For otherwiſe this Temple came ſhort of Solomon's, and they who knew Solomon's wept when they ſaw the foundation of this, (Ezra 3.3, 12.) Nay the Jewiſh writers tell us (and fanſie that they learn it from the defect of the letter 〈 in non-Latin alphabet 〉 in the text of Haggai, R. Kimchi & R. Solom. in Hag. 1.8. & R. Bechai in legem. f. 59. Col. 4. chap. 1. ver. 8.) that there were five things in Solomon's Temple which were wanting in this ſecond Temple: viz. the Ark, the Ʋrim and Thummim, the Fire from Heaven, the Shechinah, and the Holy Ghoſt. Theſe things leſſen the glory of this ſecond Houſe, which yet, (as is foretold) ſhould be greater than that of Solomon's. And what do the Jews ſay to all this?

They anſwer that the ſecond Temple ſtood longer than the firſt,Kimchi & R. Solom. in Haggai 2. & Lipmanni Nizachon. pag. 141. and ſo in reſpect of its duration it was more glorious than the firſt. For whereas the firſt Temple ſtood but 410, the ſecond continued 420 years. As if the ſtanding ten years longer were a thing in it ſelf of ſo great moment, and ſo great a comfort to thoſe who ſaw its foundation. Does God ſay that he will ſhake the Heaven and Earth, and all Nations, and fill this Houſe with glory, and ſend the deſire of all Nations; and is this all that he means that this Houſe ſhall continue ten years longer than that of Solomon's? Suppoſing the account to be true that it ſtood ten years longer than that of Solomon's, yet does not this infer the glory which is here promiſed: Is this all that is meant by thoſe words, I will fill this houſe with glory? The Tabernacle of Moſes according to the account of Maimon. continued longer than 410 years,Maimon. Beth Habbechirah. cap. 1. and was it therefore more glorious than Solomon's Temple?

At other times they tell you that the ſecond Temple was beautified by Herod, and enriched by other Kings of the earth: As if God who values not ſilver and gold did magnifie here the magnificence of an Idumaean, and the munificence of ſome Heathen Princes; or as if this could afford the Jews any great comfort, who under this ſecond Temple met with ſevere afflictions from the Greeks and Romans?

—Credat Judaeus apella.

I once met with a Jew, who ſeemed to be a perſon of conſiderable rank: Diſcourſing with him about Religion I preſſed him with the words in Haggai, chap. 2. v. 9. and ſhewed him the vanity of thoſe evaſions which their Writers had found out. I found him as vain as any of them when he inſiſted upon this, that the Houſe ſpoken of in Haggai was meant of a third Houſe yet to be built: For that is meant (ſaid he) by the 〈 in non-Latin alphabet 〉 i.e. the latter houſe in the Prophet: Whereas it is evident, that the words are to be underſtood of that ſecond houſe built on their return from the Captivity, as appears from v. 3. and 'tis called This latter Houſe, 〈 in non-Latin alphabet 〉 v. 9. which the Jew concealed.

The time of the coming of the Meſſias is ſo punctually ſet down in Daniel, and ſo clearly revealed in other Scriptures, that the Jews themſelves are in great confuſion, when they are put upon this argument of computing the time when the Meſſias was to come into the world. And as a clear proof of this,Maimor. H. Melechim. c. 12. Maimon. in that Book where he treats of the Meſſias, lays down this rule (which tends greatly to keep the Jews in their moſt aſtoniſhing unbelief) that no man ought to compute the time of the coming of the Meſſias; and to this purpoſe he cites a known ſaying of their wiſe men, viz. Let them who compute times be extinguiſhed, or, periſh.

CHAP. IV. The CONTENTS.

That the Meſſias was to be a Prophet, Deut. 18. v. 18. conſidered. That our Jeſus was a Prophet like unto Moſes, ſhewed in ſundry particulars. That the Meſſias was to converſe much in Galilee according to the prediction, Iſa. 9.1, 2, 3. That place more particularly conſidered. That our Jeſus did ſo. Several other Characters of the Meſſias belonged to Jeſus. That the Meſſias, as was predicted, was to doe ſtupendious works.

I Shall now paſs on to the Life of Jeſus, and ſee whether that agree with what was predicted of the Meſſias. And under this head I ſhall inſiſt upon the following particulars.

Firſt, that the Meſſias was to be a Prophet like unto Moſes. To this purpoſe we read what God ſaid unto Moſes. I will raiſe them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth, and he ſhall ſpeak unto them all that I ſhall command him, Deut. 18.18. This promiſe is deſervedly applied unto Jeſus, Act. 3.22. 7.37. Maimonides lays it down as a rule, Maimon. fundam. leg. c. 10. Sect. 9. that the Prophet, of whom another Prophet hath teſtified, is to be preſumed a Prophet and needs not to be examined. And then this teſtimony of Moſes, their greateſt Prophet muſt needs be very worthy of regard, ſince it can belong to none (as will appear afterwards) ſo peculiarly as to our Bleſſed Saviour; who made it appear that he was that Prophet which was promiſed in thoſe words: And we find our Saviour appealing to the writings of Moſes, when he preached the things concerning himſelf, Luk. 24.27, 44. And he lets the Jews know that the writings of Moſes will condemn them. Do not think (ſays he) that I will accuſe you to the Father, there is one that accuſeth you even Moſes in whom ye truſt. For had ye believed Moſes ye would have believed me, for he wrote of me. But if ye believe not his writings, how ſhall ye believe my words? Joh. 5.45, 46, 47. It is very evident that the Jews looked for a Prophet at that time, Joh. 1.21. And the woman of Samaria intimates no leſs, Joh. 4.25. And the Jews confeſs that he was of a truth that Prophet that ſhould come into the world, Joh. 6.14. And this general expectation of a Prophet at that time muſt be grounded upon the promiſe of God;Juchaſin fol. 14. for ſo it was (as the Jewiſh writers confeſs) that after the death of Haggai, Zechary and Malachy Prophecy ceaſed: And that it ſhould revive again among them they had no ground to believe but what they had from the divine promiſe. And theſe words (Deut. 18.) are a very expreſs promiſe of it; when Prophecy had ceaſed ſo long a time yet they are aſſured that God would raiſe them up a Prophet.

Now our Saviour was that Prophet: And he gave great proofs that he was a Prophet: He taught the will of God, and ſpake as never man ſpake, and did mightily exceed the Scribes in his diſcourſes, who were a ſort of men that came the neareſt to the Prophets, Mat. 7.29. We find our Lord preaching his Sermon on the Mount, (Matt. 5.) declaring the acceptable year of the Lord, (Luk. 4.19.) He ſpake to the wonder of his hearers, with great authority and aſſurance; with a mighty power and great conviction. And whereas the Prophets were wont to ſay, Thus ſaith the Lord, Our Saviour hath it, I ſay unto you; not like an ordinary Prophet, but like the great Shepherd and Biſhop of our ſouls, 1 Pet. 5.4. Heb. 13.20. 1 Pet. 2.25. He farther ſhewed himſelf a Prophet as he foretold things to come. And this he did frequently, and the things came to paſs, and he appeared to be a true Prophet. Thus he foretold the denial of Peter, (Matt. 26.75.) the treachery of Judas, (Joh. 6.70, 71.) his own death and reſurrection, (Matt. 16.21.) Aye, and after that, the deſtruction of the Temple and the Jewiſh Nation, with the calamities that ſhould go before it, (Mat. 24.) And the falſe Chriſts that ſhould ariſe, of which there have been conſiderable numbers from time to time. He tells the Jews that though they did not receive him, who came in his Father's name, yet, ſays he, If another ſhall come in his own name him ye will receive, (Joh. 5.43.) The poor Jews have wofully experimented the truth of thoſe words of our Saviour, having been impoſed upon by Impoſtours from time to time to their great loſs and miſchief, as I ſhall have occaſion to ſhew more at large afterwards. Thus did our Saviour make it appear that he was a true Prophet in that his predictions were anſwered by the event of things. Maimon. fundam. leg. c. 10. Sect. 2. And Maimonides himſelf lays this down as the teſt of a true Prophet that what he foretells comes to paſs.

But he was not onely a Prophet, but a Prophet like unto Moſes alſo, whoſe great Anti-type he was. Moſes is greatly magnified by the Jewiſh writers, Maimon. fund. leg. c. 7. and placed above the other Prophets. And it is expreſly ſaid, that there aroſe not a Prophet ſince in Iſrael like unto Moſes, whom the Lord knew face to face, Deut. 34.10. And therefore it is a vain thing to look for this Prophet that was to be like unto Moſes among the Prophets that ſucceeded Moſes, while the ſpirit of Prophecy continued in Iſrael.

But our bleſſed Saviour was like unto Moſes in very many particulars. If Moſes were to be put to death, as ſoon as he was born, by the command of Phara • h, ſo was our Saviour by the command of Herod. If he were forced to fly his countrey to ſave his life, ſo was Jeſus alſo. If Moſes faſted forty days and nights, ſo did Jeſus alſo. If he were meek Jeſus was meek and lowly in heart. If Moſes appeared when the Iſraelites were under the bondage of Egypt, ſo did Jeſus when they were under the Roman power. If Moſes gave his law from a Mountain, our Saviour preached his Sermon on a Mount. If Moſes had his ſeventy Elders, Jeſus had his ſeventy Diſciples. If Moſes were rejected and murmured at by his own people, our Saviour came unto his own, and his own received him not. If Moſes trampled on Pharaoh's Crown and deſpiſed the pleaſures of his Court, our Saviour refuſed to be made a King, and deſpiſed all the glory of this world. As the face of Moſes did ſhine, ſo did the face of Jeſus. (Compare Ex. 34.35. with Matt. 17.2.) And as Pharaoh deſigned the death of the males among the Hebrews, that he might deſtroy the deliverer of that people, ſo did Herod deſtroy them about Bethlehem. As Moſes returns into Egypt upon the death of thoſe who ſought his life, ſo does Jeſus into his Countrey upon the death of Herod. But there are other things in which our Jeſus was like unto Moſes. Viz.

In his more clear and open converſe with the divine Majeſty.Vid. Abravenel in legem fol. 417. col. 3. Thus one of the Jewiſh writers tells us that Moſes ſaw clearly 〈 in non-Latin alphabet 〉 not parabolically and aenigmatically. And God tells the Iſraelites thus. If there be a Prophet among you I the Lord will make my ſelf known to him in a viſion, and will ſpeak unto him in a dream— My ſervant Moſes is not ſo; with him will I ſpeak mouth to mouth, even apparently and not in dark ſpeeches, and the ſimilitude of the Lord ſhall he behold, Num. 12.6, 7, 8. Our bleſſed Saviour was in this the great Anti-type of Moſes. No man hath ſeen God at any time, the onely begotten Son, which is in the boſome of the Father, he hath declared him, Joh. 1.18.

In his Mediatourſhip. Thus Moſes tells the Iſraelites, I ſtood between the Lord and you at that time to ſhew you the word of the Lord, Deut. 5.5. And in this he was but the type of our bleſſed Saviour, who exceeded him greatly, inaſmuch as he is the Mediatour of a better Covenant, which was eſtabliſhed upon better promiſes, Heb. 8.6.

I may add, that Moſes was a type of our bleſſed Saviour in the deliverance which he wrought. He delivered his people from Egypt, but Jeſus ſaves us from our ſins. He ſaved the Iſraelites, Jeſus is the Saviour of the World. He wrought miracles but not ſo many and great works as thoſe which Jeſus did; as I ſhall ſhew at large afterwards.

What hath been ſaid is ſufficient to convince us that thoſe words (Deut. 18.) belong to the Meſſias, and were fulfilled in our bleſſed Saviour. I know very well that the Jewiſh writers expound thoſe words to another ſenſe, and by the Prophet there they underſtand the whole order and ſucceſſion of Prophets after Moſes, or elſe Joſhuah, or Jeremiah. But there is no ground for ſuch an interpretation of the Text. For the words ſpeak plainly of one certain Prophet that God would raiſe up; and for Joſhua he was no Prophet, nor is he juſtly reckoned among that order of men. And that the words cannot be meant of Jeremiah, or of any other Prophet ſucceeding Moſes is plain from this, that they contain a promiſe not onely of a Prophet, but a Prophet like unto Moſes; which, according to the Jews conceſſion, neither Jeremiah, nor any of the other Prophets were: For Moſes was a Prophet of an higher form and rank than any of thoſe that did ſucceed him till our Saviour's time. And that this Prophet, (Deut. 18.) is not to be found among any of the Prophets of the old Teſtament will appear from theſe words, where it is ſaid, There aroſe not a Prophet ſince in Iſrael, like unto Moſes, whom the Lord knew face to face, (Deut. 34.10.) The ſucceeding Prophets did but repeat what Moſes had taught. His law was their rule, till Chriſt came, who ſpake what God had commanded him.

Secondly, the place where the Meſſias was to converſe, when he came into the world, is alſo predicted, and we ſhall find our Saviour did converſe in that place. Though he were born in Bethlehem yet he lived in Galilee, as was predicted by the Prophet Iſaiah. I ſhall take the liberty to tranſlate thoſe words, as a learned man hath done, and to begin where he does alſo. Mr. Mede on Mar. 1. v. 14, 15. As the firſt time he made vile (or, debaſed) the land of Zabulon, and the land of Naphthali; ſo in the latter time he made it (or ſhall make it) glorious. (If you ask how? it follows) The way of the ſea beyond Jordan Galilee of the Gentiles, the people that walked in darkneſs (namely, of affliction) have ſeen a great light, they that dwelt in the land of the ſhadow of death upon them hath the light ſhined. (If you ask how comes this? it follows) Ʋnto us a Child is born, unto us a Son is given, and the government ſhall be upon his ſhoulder, Iſa. 9. v. 1, 2, 3. For the better underſtanding of theſe words we may remember what the Scripture tells us, of the early affliction and captivity of this people, even in the days of Pekah by Tiglath-Pileſer King of Aſſyria, (2 King. 15.29.) Now as it were in recompence of theſe early ſufferings they are promiſed here by the Prophet a glorious dignation from the preſence, and converſation, and preaching, and mighty works of our bleſſed Saviour. As the ſecond Temple, which fell ſhort of the firſt in glory, was to be more glorious than that by the preſence of the Meſſiah: ſo Galilee, though an obſcure Countrey, and remote from Jeruſalem the principal City of the Nation, and a Countrey that had been early and very ſeverely afflicted, ſhould yet be dignified with the preſence and works of Chriſt.

We are next to enquire whether this prediction were fulfilled in our bleſſed Saviour. And to that purpoſe we read that the Angel Gabriel was ſent unto a City of Galilee, named Nazareth, to the Virgin Mary, who dwelt there, to acquaint her that ſhe ſhould conceive and bring forth a Son, and call his name Jeſus, Luk. 1. And though Jeſus were born at Bethlehem, yet he was conceived in Galilee; and from thence Joſeph and Mary went up to Bethlehem upon occaſion of the decree of Auguſtus Coeſar, Luk. 2. And in Galilee again he lived when he was a young child: for after he was brought up out of Egypt by Joſeph, he fearing to go into Judoea, being warned of God in a dream, he turned aſide into the parts of Galilee, and he came and dwelt in a City called Nazareth, Matt. 2.22, 23. From thence he came to be baptized by John, Matt. 3.13. Mark 1.9. And after his temptation and John's impriſonment, we find him in Galilee preaching the Goſpel of the Kingdom of God, Mark 1.14. Or, as St. Matthew hath it, In the borders of Zabulon and Nephthalim, that it might be fulfilled which was ſpoken by Iſaias the Prophet, ſaying, Euſeb. Demonſtr. l. 9. c. 8. The land of Zabulon and the land of Nephthalim, by the way of the ſea beyond Jordan, Galilee of the Gentiles, the people which ſate in darkneſs ſaw great light— Matt. 4.14, 15, 16. As there he had been brought up, Luk. 2.39.4.16. ſo there he preached, Luk. 4.14. Matt. 4.23. At the Sea of Galilee he calls Simon and Andrew; and a little way from thence two other Diſciples, James and John, Mar. 1.16, 19. And thereupon as he himſelf is called a Galilean, Matt. 26.69. ſo are his Diſciples called Galileans, Act. 1.11.2.7. The firſt miracle he wrought was in Cana of Galilee, Joh. 2.11. He went indeed to Jeruſalem at the feaſt, Joh. 2.13. but after that returns to Galilee, Joh. 4.3, 43. And there he cures the Noble-man's Son, v. 46. And this was the ſecond miracle that he did when he was come out of Judoea into Galilee, v. 54. And he promiſes his Diſciples that after his reſurrection, he will go before them into Galilee, Matt. 26.32. So that though he were at Jeruſalem at the feaſts, and died there, yet he was conceived in Galilee, there he lived, and preached, there he called his Diſciples, there he did his miracles, there he appeared to his Diſciples after his reſurrection.

But it is not fit we ſhould diſmiſs this excellent prophecy, which does not onely foretell the great happineſs of Galilee by reaſon of the preſence of the Meſſias, but ſeems very particularly to point out thoſe places in Galilee that ſhould be thus dignified and honoured. The Prophet does not onely in general foretell the glory and honour that ſhould be done to Galilee, by the general name of Galilee of the Gentiles; but he is more particular in naming the places of Galilee, L'Empereur annotat. in Grammat. Moſ. Kimchi. p. 148. which ſhould be thus dignified; the land of Zabulon which is firſt named (our Saviour having his firſt abode in Nazareth, which belonged to that tribe) and the land of Naphthali (for there our Saviour lived afterwards in Capernaum, a great City in that tribe) where our Saviour dwelt after he left Nazareth, that this prophecy might be fulfilled, ſays St. Matthew, chap. 4. ver. 13, 14. Now this Capernaum was ſituated upon the coaſt of the Sea of Galilee, or Tiberias, and on the borders of Zabulon: and both It and Nazareth were beyond Jordan: And now this agrees exactly with what the Prophet expreſſes by Zabulon and Naphthali, the way of the Sea beyond Jordan: Thus was Capernaum exalted unto Heaven, Luk. 10.15. And this Prophecy was fulfilled in our bleſſed Saviour.

Thirdly, It is foretold of the Meſſias (Mal. 3.1.) that, after the appearance of his forerunner, he ſhall ſuddenly come into his temple. And the appearance of the Meſſias in that temple was to be the glory of it. The deſire of all nations ſhall come, and I will fill this houſe with glory, Haggai 2.7, 9. It is very evident, as I have proved before, that the glory of the ſecond Houſe above the firſt, which is promiſed by God in this Prophet, can be underſtood of nothing leſs than of the glory which that Houſe ſhould receive from the preſence of the Meſſias, who was not onely to come during the ſtanding of that Temple, but was alſo to be preſent in it. I ſhall therefore at this time onely ſhew that this was fulfilled in our Jeſus. As this was predicted ſo was it underſtood by the Jews: The wiſe and the devout among them waited for the Meſſias there. Simeon (the Son of Hillel, and the Father of Gamaliel) is an inſtance of this. He came by the ſpirit into the temple with this expectation, (Luk. 2.27.) And Anna the Propheteſs was another, who departed not from the Temple, (ver. 36, 37.) And as this was foretold and expected, ſo it was fulfilled in our Jeſus. He was preſented at the Temple forty days after his birth, (Luk. 2.22.) And from the infancy of Jeſus till he was about thirty years old we read nothing of him, onely this, that at twelve years of age he was found in the Temple diſcourſing with the Doctours, (v. 46.) and when he was queſtioned for it by his Parents who ſought him ſorrowing, He ſaid unto them, how is it that ye ſought me, wiſt ye not that I muſt be 〈 in non-Latin alphabet 〉 (we render it about my father's buſineſs, but it is by the Syriack truly rendred) in my father's houſe? q. d. Do ye not conſider that according to the predictions of the Prophets I was to have been in the Temple? In the Temple we find Jeſus driving out the ſellers and money-changers, (Joh. 2.14.) He taught in the Temple, and for that end came again into the Temple, (Joh. 7.14. with chap. 8.2.) In the daytime he was teaching in the Temple, and in the morning all the people came to hear him in the Temple, (Luk. 21.37, 38.) Jeſus tells the Jews that he was daily with them in the Temple, (Lu. 22.53.) And when the High Prieſt asked him of his Diſciples and Doctrine, he ſaid, I ever taught in the Synagogue and in the Temple whither the Jews alway reſort, and in ſecret have I ſaid nothing, Joh. 18.20.

Fourthly, we have in the old Teſtament ſeveral characters of the Meſſias, that do exactly agree with our Jeſus. We find the Meſſias deſcribed of old, as to his temper and the manner of his converſation with men, and we find that our Jeſus was ſuch a perſon. There never appeared in the world any perſon to whom thoſe characters did ſo peculiarly and manifeſtly belong as they did to our bleſſed Saviour. As for example; whoever remembers the peaceable converſation of our bleſſed Saviour, his great innocence and inoffenſiveneſs, and the great bleſſing which he pronounceth upon them that make peace, (Matt. 5.9.) will find that he is, as the Prophet calls the Meſſias, the Prince of peace, (Iſa. 9.6.) The great holineſs and righteouſneſs of his life agreed well with the Prophet's character of the Meſſias; Righteouſneſs ſhall be the girdle of his loins, and faithfulneſs the girdle of his reins, (Iſa. 11.5.) He that conſiders the great calmneſs of our Saviour's temper, and how he avoided popular fame and breath, will apply that to him which is ſaid of the Meſſias. He ſhall not cry, nor lift up, nor cauſe his voice to be heard in the ſtreets, (Iſa. 42.2. with Matt. 12.18.) When we remember the great meekneſs of Jeſus, we find it agree with the Prophet's character of lowly, which he gave of the Meſſias, (Matt. 11.29. with Zechar. 9.9.) What was there ever ſaid of the Meſſias of old which was not fulfilled in our Jeſus? Well might Philip ſay to Nathanael, of Jeſus, We have found him of whom Moſes in the law, and the Prophets did write, (Joh. 1.45.)

Fifthly, It was foretold of the Meſſias that he ſhould doe many great and wonderfull works. The works which he ſhould doe are ſet down, and our Jeſus did thoſe very works; and this is another argument that he is that Chriſt who was promiſed. Of the Meſſias it was foretold that he ſhould open the blind eyes, (Iſa. 42.7.) unſtop the ears of the deaf, and untie the tongue of the dumb, (Iſa. 35.5, 6.) That he ſhould preach good things unto the meek, 〈 in non-Latin alphabet 〉 . LXXII. or, which ſeems to be all one, preach the Goſpel to the poor, and give liberty to the captives; and reſtore joy to the mourners, givirg the garment of praiſe for the ſpirit of heaveneſs; and that he ſhould proclaim the acceptable year of the Lord, (Iſa. 61.2, 3.) Our Jeſus did theſe things, and by doing theſe works he made it appear that he was the Chriſt, the Son of God: And we find him often referring the Jews to the works which he did. When the Jews would know of him whether he were the Chriſt or not, he tells them, The works that I doe in my father's name they bear witneſs of me, Joh. 10.24, 25. Again, If I doe not the works of my father, believe me not: But if I do, though ye believe not me believe the works, ver. 37, 38. Again, Believe me for the very works ſake, Joh. 14.11. His works proclaimed him to be the Chriſt the Son of God, Joh. 3.2.7.31. When John Baptiſt ſent ſome of his Diſciples to Jeſus to know whether or not he were the Meſſias that was to come, we find he returned this anſwer. Go, ſays Jeſus, and ſhew John thoſe things which ye do hear and ſee; the blind receive their ſight, and the lame walk, the lepers are cleanſed, and the deaf hear, the dead are raiſed up, and the poor have the goſpel preached unto them, Matt. 11.4, 5. He did ſuch works as none could doe without the divine aſſiſtance, and thoſe very works alſo which the Meſſias was to doe (according to the predictions of him) when he came into the world. But this argument requires a more particular conſideration.

CHAP. V. The CONTENTS.

The works of Jeſus, Matt. 11.4, 5. conſidered. Of the miracles which Jeſus did. The vanity of the Jews in attempting to diſparage them. The opinion of Maimonides, that the Meſſias would not work miracles conſidered; and the Auth • ur of Tractatus Theolog. Polit. What a Miracle imports. That the Meſſias was to work miracles proved againſt Maimonides. That they are a good argument of the truth of a Doctrine. That Jeſus did work true miracles. This proved at large.

THE words which I named before (Matt. 11.4, 5.) deſerve a farther conſideration, as they do very much confirm the truth which I am now inſiſting upon. And to that purpoſe it will be well worth our while to conſider the occaſion of thoſe words as well as the deſign of our Saviour in ſpeaking them at that time.

We find that John Baptiſt (the forerunner of our bleſſed Saviour) who was himſelf confined to a priſon, ſent two of his Diſciples, when he heard of the works of Chriſt, to know whether or not he were the Meſſias who was to come, or whether they were to expect ſome other. Art thou he that ſhould come, or do we look for another? v. 3.

It is not to be ſuppoſed,Hieron. Epiſt. Algaſiae Quaeſt. 1. that John Baptiſt was ignorant whether Jeſus were the Chriſt or not: for he knew him before this time, and knew him to be the Meſſias alſo. He had ſeen the ſpirit deſcend from heaven like a Dove, and abiding on him. He ſaw and bare record that he was the Son of God, Joh. 1.32, 34. He baptized Jeſus in Jordan, Matt. 3.15. And it is expreſly ſaid, Joh. 3.24. that John was not caſt yet into priſon. And we find him preſently after thoſe words teſtifying of Chriſt, v. 28. John Baptiſt knew him well, even before he baptized him, Joh. 3.14. It could be no new thing to hear of the fame of Jeſus; he himſelf having foretold that his fame would ſpread, Joh. 3.30. He had been queſtioned who he was, and had confeſſed that he was not the Chriſt, but his forerunner, Joh. 1.20, 23. And when he ſaw Jeſus walking he called him the Lamb of God, Joh. 1.36. From all which it is abundantly evident that John Baptiſt did not ſend to inform himſelf, but upon the ſcore, and for the ſake of his Diſciples. His Diſciples wanted confirmation in that truth which their Maſter was well aſſured of. There was among the Jews a fond expectation that their Meſſias would appear like a Temporal Prince,Act. 1.6. and deliver the Jews from ſervitude and ſlavery; they expected to be great men, and no longer in bondage to any foreign power. That their Meſſias ſhould ſight their battels, and vanquiſh their enemies round about them.Maimon. H. Melach. c. 11. This was the expectation of the Jews then, and the later Jews have been of the ſame belief.

Now was John Baptiſt, the forerunner of Chriſt, in Priſon, and would ſhortly be beheaded there. His Diſciples might hereupon be tempted to doubt whether Jeſus were the Chriſt or not; for they that expected a temporal Prince would hardly believe that he would ſuffer his chief Miniſter and forerunner to be, not onely detained in Priſon but, cut off by the hands of violence. Hence John Baptiſt ſends his Diſciples when he himſelf was in Priſon, v. 2. He ſends them when they moſt needed to be confirmed in the faith; for the impriſonment and following death of their Maſter would be apt to make them queſtion whether Jeſus were the Meſſias, or they not ſtill to look for another.

It is likewiſe to be conſidered that John Baptiſt lays hold of the fitteſt opportunity of ſending his Diſciples for their greateſt ſatisfaction: His being in Priſon implies that they needed a confirmation in the faith; but then the tidings of the works, which Chriſt did, ſeems to be the occaſion of ſending the Diſciples at a time when they were like to receive the utmoſt ſatisfaction which could be deſired.

And no leſs ſeems to be implied in the ſecond verſe of this Chapter: Now when John had heard in the priſon the works of Chriſt he ſent two of his diſciples.

And for the meſſage he ſent them on, it was of the greateſt moment: Art thou he which ſhould come, or do we look for another? v. 3. i. e. Art thou the Meſſias that was promiſed to come among us, or muſt we expect him to come ſtill? It is very uſual to expreſs the Meſſias by 〈 in non-Latin alphabet 〉 , he that was to come. For he was promiſed long before under this expreſſion of one that ſhould in due time come among them. The Sceptre ſhall not depart from Judah untill Shiloh come, Gen. 49.10. Again, Be ſtrong, fear not, behold, your God will come, Iſa. 35.4. Again, Bleſſed is he that cometh in the name of the Lord, Matt. 21.9. Joh. 12.13. Heb. 10.37. And agreeably hereunto the time of the Meſſias is called the kingdom, and the world to come, Mark 11.10. Hebr. 2.5. and chap. 6.5. Chriſt was the great hope and expectation of Iſrael. They promiſed themſelves very juſtly glorious things from his manifeſtation. The woman of Samaria could ſay, I know that Meſſias cometh, which is called Chriſt: when he is come, he will tell us all things, Joh. 4.25.

Let us now conſider the anſwer which Jeſus returned unto this queſtion of John Baptiſt's Diſciples: He refers them to his works for ſatisfaction. It was upon the occaſion of the works which Jeſus did, that John Baptiſt ſent his Diſciples, v. 2. and when they come we find that Jeſus refers them to the works which he did. Jeſus anſwered and ſaid unto them, go and ſhew John again thoſe things which ye do hear and ſee: The blind receive their ſight, and the lame walk, the lepers are cleanſed, the dead are raiſed up, and the poor have the goſpel preached unto them, v. 4, 5.

John Baptiſt had born witneſs of Chriſt before; he does not ſend them back to their Maſter, but refers them to his works. Ye ſent unto John (ſays our Saviour to the Jews) and he bare witneſs unto the truth, Joh. 5.33. but then our Saviour adds, v. 36. But I have greater witneſs than that of John; for the works which the father hath given me to finiſh, the ſame works that I doe bear witneſs of me that the father hath ſent me.

His works then were a good proof that he was, what he profeſſed himſelf to be, the Chriſt, the Son of God. Nicodemus could not but confeſs that no man could doe the miracles which he did except God were with him, Joh. 3.2. And many of the Jews could not but ſay, When Chriſt cometh will he doe moe miracles than theſe which this man hath done? Joh. 7.31. The works which he did, ſpake who he was; for ſuch they were as did plainly proclaim a divine power.

But beſides; the works which our Saviour did, and to which he refers the Diſciples of John, were thoſe very works which the Meſſias was to doe according to the prediction of the Prophet: And theſe works here mentioned are thoſe very works: When our Saviour tells them that the blind receive their ſight, the lame walk; it is no more but what the Prophet had foretold ſhould come to paſs in the days of the Meſſias, Iſa. 35.5, 6.

It may indeed be asked why our Saviour ſhould uſe theſe words, and the poor have the goſpel preached unto them: For why ſhould this be reckoned as a miracle, or where was this foretold of the Meſſias? But the anſwer is very eaſie to this. And

Firſt, this was foretold of the Meſſias that he ſhould preach the goſpel to the poor: For preaching good tidings to the meek, Iſa. 61.1. is the ſame thing with pre • ching the goſpel to the poor. And the ſame words are uſed by the Septuagint in the Prophet which are uſed by the Evangeliſt here.

Secondly, that though preaching the goſpel to the poor be not a miracle (nor is it reckoned ſo here) yet it is a particular that is very remarkable, and very pertinent to our Saviour's purpoſe. We muſt know that poverty was very much contemned by the Jews: Poor men were eſteemed evil alſo. And they have a ſaying among them, that the ſpirit of God does not reſt upon a poor man. Hence the poor and common people were ſlighted, and reckoned as children of the Earth: Their Prophets of old were generally ſent to Kings, their Scribes and Doctours taught the rich. They expected a Princely Meſſias that would Lord it over poor men. But our Saviour puts them in mind here that it was foretold that the Meſſias ſhould preach to the meek or poor. And that when he did ſo (as we know he did to poor Fiſhermen and Publicans) they ought to conſider that he did that which was predicted of the Chriſt. For that thoſe words (Iſa. 61.1.) belong to the Meſſias, our Saviour elſewhere gives the Jews to underſtand, (Luk. 4.18, 21.) Nor do we find that they had any conteſt with him about that matter: No; they were ſo far from it that we are told they all bare him witneſs, and wondred at the gracious words which proceeded out of his mouth, (V. 22.)

Nor could any thing have been ſaid more ſeaſonably to the Diſciples of John Baptiſt than this (after our Lord had referred them to the works which he did) that he preached the Goſpel to the poor; becauſe this would ſet them right as to the Meſſias, whom they were to receive. For they may not now look for a temporal Prince to conquer and captivate their powerfull enemies, but a meek, and lowly, and mercifull perſon that would converſe with, and inſtruct the poor and the needy. So that thoſe words, and the poor have the Goſpel preached, &c. tend to inſtruct them aright concerning the Meſſiah, whom they were to expect, and the nature of his Kingdom: For had he been ſuch a temporal Prince, as the Jews were ready to expect, he would rather have employed his arms againſt the powerfull enemies of his people, than to take upon himſelf the care of preaching the Goſpel, and that not to the wealthy and honourable, but to the poor alſo.

But not to inſiſt any longer upon this matter; I ſhall onely conſider that our Saviour refers the Diſciples of John Baptiſt to the works which he did as a proof that he was the Chriſt that was to come into the world. So then the works, which Jeſus did, are a good proof that he was the Chriſt; and do very much confirm the Doctrine which he taught. This was the great end for which they were done, and for which they are recorded alſo. Theſe are written that ye might believe that Jeſus is the Chriſt, the Son of God, and that believing ye might have life through his name, (Joh. 20.31.)

By the works of Jeſus muſt be meant the miracles which he wrought, and to which he appeals upon all occaſions, as well as in theſe words of St. Matthew. Theſe miracles are a good argument of the truth of what Jeſus profeſſed, and of what he taught. And I ſhall make this appear to thoſe who are unprejudiced, and the ſincere enquirers after truth.

This is a truth of great moment, and that which tends very much to beget faith in us, and to diſpoſe us to the receiving the truth. Theſe miracles that were wrought do not onely ſpeak the truth of our Saviour's doctrine, but the great moment of it alſo: And ſo they do tend toward not onely the begetting in us a belief but a great veneration alſo of theſe divine truths. And he that goes about to deny, or to diſparage our Saviour's miracles, does at the ſame time endeavour to overthrow a main ground of Chriſtian Religion, and one great motive of its credibility.

I ſhall the rather enlarge upon this argument, both becauſe of its great weight and uſefulneſs, and alſo becauſe there have not been wanting in all ages thoſe who have denied or diſparaged the miracles which Jeſus did; and by ſo doing have hindred, what in them lay, the propagation of the Chriſtian Faith.

In our Saviour's time we find thoſe that endeavoured to overthrow the credit of our Saviour's miracles. When Jeſus had reſtored one that was poſſeſſed with a Devil, and who was blind and dumb, inſomuch that all the people were amazed, and ſaid, Is not this the Son of David? There wanted not then among the Phariſees who durſt affirm that he caſt out Devils by Beelzebub the Prince of Devils. Mat. 12.22. Our Saviour does indeed ſufficiently refute this ſuggeſtion, and ſhews the inconſiſtency thereof; and does lay before us the greatneſs of the ſin of theſe men who imputed a work of the Holy Ghoſt to the Prince of Devils: And aſſures us that whoſoever ſpeaketh againſt the Holy Ghoſt,v. 32. it ſhall not be forgiven him, neither in this world, neither in the world to come. Theſe evil men were not able to deny the matter of fact, it was confeſſed that the blind ſaw, and the dumb ſpake: But then they were guilty of ſpeaking againſt the Holy Ghoſt when they imputed this work of his to the power of the Devil.

The Jews in after-times could not deny that Jeſus had done great works among their Forefathers; but then theſe wretched men run into fables, and make lies their refuge, and give ſuch an account of the whole matter as carries its confutation along with it; the account which they give is this.

That in the time of Helena the Queen, Pug. Fidei par. 2. cap. 8. ſect. 6. Jeſus of Nazareth came to Jeruſalem, and that in the Temple he found a ſtone (on which the Ark of God was wont to reſt) whereon was written the Tetragrammaton, or, more peculiar name of God. That whoſoever ſhould get that name into his poſſeſſion, and be skilled in it, would be able to doe what he pleaſed. That their Wiſe-men fearing leſt any of the iſraelitese ſhould get that name, and deſtroy the world, made two Dogs of braſs, and placed them at the door of the Sanctuary: That whenever any had gone in and learnt that name, theſe Dogs were wont at their coming out to bark ſo terribly that they forgat the name, and the letters which they had newly learnt. But (ſay they) Jeſus of Nazareth went in and did not onely learn the letters of this name, but wrote them in a Parchment, which he hid as be came out in an inciſion which he had made in his fleſh. And though through the barking of the Dogs he had forgot the name, yet he learnt it afterwards from his Parchment. By virtue of this name (ſay they) Jeſus reſtored the lame, healed the leprous, raiſed the dead, walked himſelf upon the Sea. By this account it appears that the Jews did not deny the matter of fact: for that Jeſus did the works is confeſſed on all hands, and ſo much we may gain from this fabulous narration: There is nothing elſe in it worthy the notice of a wiſe man.

But ſtill there is another opinion to be found among the Jews of aftertimes, and it was this; That the Meſſias when he came was not to work miracles, and that therefore the working miracles was not to be any mark and character of the true Meſſiah. Nor is it ſtrange that when the Jews were not able to deny the matter of fact that they ſhould betake themſelves to theſe fond opinions.Maimon. H. Melac. & Milch. c. 11. Maimonides tells us that we muſt not think that the Meſſiah ſhall work ſigns and miracles, that he ſhall innovate in the things of this world, or raiſe the dead: But that the law of Moſes ſhould endure for ever, and that the Meſſiah ſhall meditate in that law, and compell the Iſraelites to obſerve it; and that he ſhall manage the Lord's battels and overcome the people that are round about him. The truth of this doctrine of his ſhall be conſidered in its due place. I onely produce this to ſhew how unwilling the Jews are to allow of this argument which we draw from the works which Jeſus did, and how unable they are in the mean time to deny the matter of fact.

Beſides theſe fond and evil opinions there is ſtill another advanced by a late Authour, and directly levelled againſt the force of our Saviour's argument; and 'tis this:Tractat. Theolog. Politic. c. 6. That nothing happens in nature that is repugnant to its univerſal laws, nor any thing which doth not agree with them, or follow from them: He hath alſo the confidence to affirm, That the name of a miracle can onely be underſtood with reſpect to mens opinions, and that it ſignifies nothing more than a work, the natural cauſe of which we are not able to explain, exemplo alterius rei ſolitae; or at leaſt he is not able to explain it that writes or reports the miracle. And that therefore a miracle is a mere abſurdity. And that thoſe things which the Scriptures truly report to have happened fell out according to the laws of nature; and if any thing elſe evidently repugnant to the laws of nature be reported, or which cannot follow from them, that it is to be believed that theſe things were added to the Scripture by ſacrilegious men.

This wicked principle is ſufficiently refuted by our Saviour's words, who makes the works which he did an argument of the truth of what he ſaid. And ſure if he did no work but what other men did or might doe, and what agreed with the laws of nature, his works would have been a very mean proof of his coming from God. He that believes God to be, cannot think him confined by the laws of nature: However theſe laws conclude the creature, they do not bind the hands of the great Creatour of the Univerſe. No man can affirm what the above-named Authour does, unleſs he be an Atheiſt, or an Apoſtate. He muſt be a man forſaken by his reaſon that diſcourſes at this rate, or given over for his wickedneſs to believe a lie. What do ſuch abhorred principles aim at but at the ſubverſion of Chriſtianity? And if they were guilty of the unpardonable ſin againſt the Holy Ghoſt who affirmed our Saviour's miracles to have been wrought by the power of the Devil, what ſhall we think of them who dare affirm that he wrought none at all?

Having premiſed theſe things I ſhall now proceed to ſhew that our Saviour's miracles were a good proof of his doctrine, and that he was the Meſſias who was to come into the world. And for my better proceeding,

Firſt, I ſhall ſhew what I mean by Miracles. Secondly, I ſhall prove that the Meſſias was to doe Miracles. Thirdly, That they are a good argument of the truth of a Doctrine. Fourthly, That our Saviour's were true and unexceptionable Miracles. Fifthly, I ſhall conſider what may be objected againſt what I ſhall offer upon this weighty argument.

I ſhall ſhew what I mean by Miracles: For there are cheats and impoſtures, and every thing is not a miracle that paſſeth for ſuch. We may be impoſed upon by our ignorance and credulity, and by the craft of others. There are many things which are admired, and are very ſtrange and infrequent, which are not miracles: Our admiration many times ſpeaks onely our own ignorance: And many things there are which are but the effects of natural cauſes, which we have been apt to think the effect of a ſupernatural one. It does by no means hence follow that a miracle is a mere abſurdity, and that there can be no ſuch thing. We are obliged to take care that we be not impoſed upon, and well to conſider what is required to a miracle, and to convince us of it. For unleſs we know it ſo to be, it cannot be expected that it ſhould ever convince us. And in this caſe not to appear is the ſame thing as not to be at all. To this purpoſe it is neceſſary to a miracle.

1. That it be a work above the power of nature, and above the reach of any creature whatſoever. It muſt be ſupernatural or elſe it cannot be ſtrictly a miracle. This power muſt come from God, he being able onely to alter the courſe of nature who is the great authour of it. But then whether this effect be brought to paſs by the immediate power of God (without the intervening of any natural cauſe) or by making uſe of ſome inſtrument, 'tis one and the ſame thing. It is an omnipotent arm that brings the effect to paſs:Matt. 11.20, 21. Luk. 4.36.5.17.9.1. Mat. 7.22. Luk. 10.13. Rom. 1.4. And a miracles is a work that none but God can doe. This is of the eſſence of a miracle, and it cannot be truly called one unleſs it be ſuch a work as is above the force of nature, and the combined power of all ſecond cauſes. And upon this account we may preſume theſe works are called 〈 in non-Latin alphabet 〉 in the New Teſtament, and our Saviour ſaid to be declared the Son of God with power, 〈 in non-Latin alphabet 〉 .

2. That the effect be vi •• ble and diſcernible. Without this they can be of no effect to us at all. And where miracles are brought as a proof of ſomething elſe, there is great need they ſhould be very evident and apparent. Our Saviour's words to John's diſciples imply no leſs. They came to know whether he were the Chriſt or not:Matt. 11.4, 5. Jeſus anſwered and ſaid unto them, go and ſhew John again theſe things, which ye do hear and ſee; The blind, &c. Our Saviour dealt ſincerely with them, and appeals to their ſenſes in the caſe. Shew John thoſe things which ye do hear and ſee. A miracle, which is brought to prove a doctrine or doubtfull queſtion, had need be more clear than the queſtion is which it is brought to prove. And therefore when it is conſidered as a proof of ſomething elſe, it is neceſſary that it ſhould be it ſelf very evident and plain. For that cannot be judged a good Medium to prove the queſtion by, which is not more evident than the queſtion it ſelf. Our Saviour's works are brought by him as a proof of the truth of his doctrine: Miracles would in this caſe ſignifie nothing if they were not very evident: The Jews have a proverb to this purpoſe, Buxtorf. Lexicon. Rabbin. 〈 in non-Latin alphabet 〉 they ſay of a man that brings an inſufficient proof, that his ſurety wants a ſurety. He that is ſurety for another had need to be of good credit himſelf.

Hence it is that theſe miraculous works in the New Teſtament are ſo frequently called 〈 in non-Latin alphabet 〉 , i. e. ſigns. And thoſe things which are ſigns of ſomething had need be more plain and diſcernible than the things which they ſignifie and repreſent, and which they are brought to prove. Thus are theſe works frequently called in the New Teſtament:Joh. 2.11, 23.3.2.20.30. And in the Old Teſtament they are expreſſed by words of the ſame import; and though thoſe words of themſelves do not imply a miracle, Such among the Hebrews are 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 of which ſee Abravenel on the Pentat. f. 138. co. 4. yet they are to be conſidered according to the ſubject matter; and when they are applied to this purpoſe they do imply that the miracle muſt be very evident and clear. For the effect can carry no conviction with it if it be not diſcernible. They would have had no reaſon to believe our Saviour upon the account of his works had they not been viſible in their effects. He may be preſumed to be raiſed from the dead, who by the actions of a living man is able to convince the ſtanders by. 'Tis a vain thing to pretend a miracle is wrought when no man is able to diſcern the change of things. Jeſus turned water into wine.Joh. 2.11. This beginning of miracles did Jeſus in Cana of Galilee, and manifeſted forth his glory, and his diſciples believed on him. But had the water retained the taſte and colour of water, and not of wine, he had neither manifeſted his glory, nor would his diſciples have been moved upon this account to have believed on him: But the change was ſo diſcernible, that the Governour of the feaſt perceived it by its taſte.ver. 9. Indeed the Church of Rome pretends in the Doctrine of Tranſubſtantiation, that the bread and wine in the Sacrament are ſubſtantially changed after conſecration, and yet no man living can diſcern any ſuch change at all. Durandus tells us that there are in that change no leſs than eleven miracles, Durand. Rational. Divin. Offic. l. 4. c. 21. of which no expreſs reaſon can be given. I do not think it worth my while to reckon them up after him. Sure I am we have no reaſon to believe any ſuch thing. And 'tis a vain and fooliſh thing to vaunt of ſo many miracles when there is no appearance of any one: and 'tis a very unreaſonable thing that the Church of Rome ſhould oblige us to believe a miracle which we are not able to diſcern.

A miracle which convinceth us of the truth of a Doctrine muſt be the object of ſenſe, it muſt be ſeen or felt, or diſcernible ſome ſuch way: And 'tis a vain thing to call upon us to believe that which is the motive and ground upon which we believe ſomething elſe. I ſhall as ſoon believe a dead man raiſed to life, who yet lies in his grave, without either breath or motion, as much as the earth in which he lies; or that a blind man is perfectly cured, who yet hath recovered no ſight at all, as to believe that to be fleſh and bloud which all my ſenſes tell me are bread and wine. The miracles which Chriſt did were wrought that men might believe (not the miracles, for them they ſaw, but) that he was the Chriſt the Son of God. He requires men to believe him and his doctrine, for the ſake of his works.

But the Church of Rome would have us believe not onely a doctrine, which is not revealed, but a miracle alſo (not to ſay more than one) which is not diſcernible by any of our ſenſes. We muſt believe a miracle though we do not ſee it, and be condemned for Hereticks if we do it not. Such a Faith ſo Catholick and large an one does the Church of Rome require. A faith which I am ſure we ſhall never attain unto till that time come (which God of his mercy prevent) that we are given up to believe a Lie. In the mean while we have juſt reaſon to believe the doctrine falſe, when we find the miracle a mere pretence. And 'twill be time enough to believe this doctrine of Tranſubſtantiation when we are able to diſcern a ſubſtantial change.

I ſhall prove that the Meſſiah was to work miracles when he came into the world. And this I am obliged to doe becauſe our Saviour appeals to his works as a good proof that he was the Chriſt the Son of God.

Indeed Maimonides, as I intimated before, denies that the Meſſias was to work miracles: But this is not the ſenſe of the Jewiſh Nation, but an opinion that the Jews fly to for refuge. For when they are not able to deny the matter of fact, they are forced to ſay that the Meſſias was not to doe any miracles at all. That Jeſus lived, and that he did wonderfull works they are not able to deny; but then the obſtinate Jew that cannot deny the works of Jeſus, yet will affirm, that the doing of ſuch works was not a ſign or character of the Meſſias, in whoſe time we are not to look for miracles. I ſhall conſider the truth of this pretence. And

1. 'Tis very certain that this is not the ſenſe of the Jewiſh Nation: Abravenel Cap. Fidei. c. 13. Abravenel mentions a ſaying out of the Vaikra Rabba, viz. That all feaſts ſhould ceaſe beſides the feaſt of Purim, and the day of Expiation. The meaning of which he tells us is this; that whereas the other feaſts were ordained in memory of the deliverance out of Egypt, that the Iſraelites ſhould not in the time of the Meſſias apply themſelves to the remembrance of the prodigies and miracles which God wrought for them when he delivered them from thence; becauſe they ſhould then ſee eximious miracles in the days of the Meſſias, in compariſon whereof the others were not worth the remembring.

I find the ſame Authour in another place ſpeaking to the ſame purpoſe,Abravenel in Joel 2.28. 〈 in non-Latin alphabet 〉 The Pſalmiſt (ſays he) complains that the Iſraelites in the time of their captivity loſt three glorious gifts which they had before, viz. Prophecy, Miracles, and the knowledge of God; For ſo it is written, We ſee not our Signs, there is no more any Prophet, Pſal. 74.9. neither is there any that knoweth how long. Therefore (ſays he) the Prophet makes a promiſe of reſtoring theſe three benefits to the people in thoſe words: I will pour out my ſpirit upon all fleſh, &c. So that the return of miracles was juſtly expected according to him upon the appearance of the Meſſiah: For that he underſtood the prophecy of the times of the Meſſias is evident from his following words; and that it belongs to that time, and was in great meaſure fulfilled, will be granted by him who conſiders the words which we find, Act. 2.17.

But the ſame Authour in another place is very expreſs to my preſent purpoſe.Abravenel in Iſa. c. 11. There he lays down the ſeveral characters and conditions of the Meſſias, no leſs than ten in number. I am not concerned now to reckon them up; The power of working miracles is one, and that was to be attended with the ſpirit of Prophecy again revived, to which purpoſe he quotes the words of the Prophet Joel, I will pour out of my ſpirit, &c. which words are applied to the times of the Meſſias, Act. 2.17.

2. We find it particularly propheſied of the Meſſias that he ſhould work miracles, and thoſe very miracles which Jeſus did. Then the eyes of the blind ſhall be opened, and the ears of the deaf ſhall be unſtopped; then ſhall the lame man leap as an hart, and the tongue of the dumb ſhall ſing, Iſa. 35.5, 6. Again, The ſpirit of the Lord is upon me, becauſe the Lord hath anointed me to preach good tidings unto the meek: Iſa. 61.1. Matt. 11.5. which is the ſame thing with preaching the Goſpel to the poor, as I obſerved before. And therefore our Saviour did return a moſt appoſite anſwer to the Diſciples of John Baptiſt, when he bid them ſhew their Maſter the things which they ſaw and heard.

3. Agreeable hereunto we find among the people in our Saviour's time a general expectation that the Meſſias when he came would work miracles, and they were forward to demand a ſign of our bleſſed Saviour. Their law was this way confirmed, and Moſes their great Lawgiver wrought many miracles, and they therefore demanded ſigns of our Lord as credentials. The Jews require a ſign, ſays the Apoſtle:1 Cor. 1.22. Matt. 12.38. Joh. 4.48. Mat. 16.1. Luk. 11.16. and we find certain of the Scribes and Phariſees ſaying, Maſter, we would ſee a ſign from thee. And Jeſus tells the Jews, except ye ſee ſigns and wonders ye will not believe. And though they did not believe when they had ſeen ſigns, yet they were forward to demand them: And that there was an expectation among the Jews of that time that the Meſſias, when he came, would work wonders is evident from thoſe words of the people.Joh. 7.31. When Chriſt cometh (ſay they) will he doe moe miracles than theſe which this man hath done?

John Baptiſt was the forerunner of Chriſt; he was born a little before our Saviour; and he appearing at that time when the Meſſias was expected, and being very much famed for his vertue, and followed by the people, they were prone to take him for the Meſſias; and Herod himſelf feared him as one that might eaſily draw away the people, as Joſephus tells us.Antiqu. lib. 18. c. 7. The people upon his appearance among them were in great expectation and ſuſpence,Luk. 3.15. and all men muſed in their hearts of John whether he were the Chriſt or not. He was not onely born about the time in which the Meſſias was expected, but the paſſages relating to his birth were very ſtrange and ſurprizing, and much diſcourſed of among the Jews, who knew his Father and Mother, and had heard of what the Angel had foretold,Luk. 1.13. and what happened to his Father Zechariah: Beſides, he was a perſon of great ſanctity, and great ſame among the people; nor had there been a greater perſon born among Women at that time: no wonder then that the Jews ſhould ſend Prieſts and Levites from Jeruſalem to John Baptiſt to know who he was,Joh. 1.15, 20. and whether he were the Chriſt or not. But then it is confeſſed of John Baptiſt, Joh. 10.41. that he did no Miracle. It was ſo ordered by the divine providence that John Baptiſt ſhould want this Character of the true Meſſias, viz. the working of Miracles. But I ſhall proceed to ſhew,

That Miracles are a good Argument of the truth of a Doctrine. And that therefore our Saviour did with great reaſon refer John Baptiſt's Diſciples to the works which they ſaw.

This I think my ſelf obliged the rather to inſiſt upon, the thing it ſelf being of great moment, and it being oppoſed by the enemies of Chriſtianity.

Maimon affirms that the Iſraelites did not believe Moſes becauſe of his Miracles which he did.Fundam. Leg. c. 8. And he hath added that he that believes upon the ſcore of Miracles will be liable to ſuſpect inchantment or ſome other fraud. And moreover he adds, that all the Miracles which Moſes did in the wilderneſs, he did them upon the account of ſome neceſſity which moved him, and not to gain belief to his Prophecy. Thus (ſays he) it was neceſſary in order to the drowning of the Egyptians that the Sea ſhould be divided and let looſe upon them. We wanted food (ſays he) and he ſent Manna: They were thirſty and he opened a rock: The congregation of Corah denyed him, and therefore the Earth ſwallowed them up.

At this rate does that ſubtile enemy of Chriſtianity diſcourſe: And 'tis very eaſie to obſerve what he drives at in all this. I ſhall not trouble my ſelf to ſhew that other Jews have taught a Doctrine contrary to what Maimon. teaches. It were no hard matter to ſhew this; but 'tis of little moment to doe that toward my preſent purpoſe. I ſhall doe that which is material to my purpoſe in hand in ſhewing that this Doctrine is in it ſelf falſe.

When God was about to ſend Moſes to the Iſraelites in Egypt, Ex. 4.1. we find Moſes objected and ſaid, they will not believe me: Hereupon God bids him caſt his rod upon the ground, and the rod was turned into a ſerpent. And this that they may believe that the Lord God of their fathers, v. 5. &c. hath appeared unto thee; ſaith God to Moſes. After this the hand of Moſes was turned leprous, and reſtored again; upon which Moſes is told, that if the Iſraelites would not believe him upon the firſt,v. 8. that they ſhould believe the voice of the latter ſign. Moſes tells Pharaoh that at his requeſt the plague of frogs ſhould be removed,Ex. 8.10. that thou mayſt know (ſays he) that there is none like unto the Lord our God. So far it is evident that Moſes wrought ſigns to procure belief.

But let us follow Moſes out of Egypt into the Wilderneſs, and ſee whether it be true which Maimon. affirms, that thoſe Miracles were not wrought to gain belief to his Prophecy. I ſhall content my ſelf with one of the Miracles which Maimon. himſelf mentions, as a work that Moſes did to ſerve a preſent neceſſity, and not to gain credit to his Prophecy. And that is the Miracle which was wrought upon occaſion of the rebellion of Corah, and his company. Now it is very evident from the Text that that Miracle was wrought to aſſert the Prophecy of Moſes, as well as the right of Aaron; as will appear from the words of Moſes to Corah and his company:Numb. 16.5. To morrow (ſays he) the Lord will ſhew who are his, and who is holy; and will cauſe him to come near unto him, even him whom he hath choſen, will he cauſe to come near unto him. Again, when thoſe evil men were about to be ſwallowed up we find Moſes ſaying. Hereby ye ſhall know that the Lord hath ſent me to doe all theſe works: for I have not done them of mine own mind. If theſe men dye the common death of all men: or, if they be viſited after the viſitation of all men, then the Lord hath not ſent me. v. 28, 29, 30. But if the Lord make a new thing, and the Earth open her mouth, and ſwallow them up with all that appertain unto them; and they go down quick into the pit, then ye ſhall underſtand that theſe men have provoked the Lord. Hence it is evident that the Miracle confirmed the Miſſion of Moſes, and ſo had a direct tendence to gain credit and belief unto his Prophecy, and that a Miracle is a good confirmation of a Doctrine.

No wonder then that we find our Saviour frequently appealing to his Miracles as the evidences of his commiſſion: I have (ſays he) greater witneſs than that of John; for the work which the father hath given me to finiſh, Joh. 5.36. the ſame works that I doe bear witneſs of me that the father hath ſent me. Again, we read elſewhere to the ſame purpoſe: Then came the Jews round about him, and ſaid unto him, how long doſt thou make us to doubt? If thou be the Chriſt tell us plainly: And thereupon it follows preſently. Jeſus anſwered them, Joh. 10.24, 25. I told you and ye believed not: The works that I doe in my father's name bear witneſs of me. Again, Believe me that I am in the father and the father in me; or elſe believe me for the very works ſake. And in another place our Saviour ſays,Joh. 14.11.15.24.10.37, 38. If I had not done among them the works which none other man did, they had not had ſin. Again, if I doe not the works of my father believe me not: but if I do, though ye believe not me, believe the works; that ye may know and believe that the father is in me and I in him.

Beſides, we find that men were greatly convinced by the Miracles which Jeſus wrought, when he had miraculouſly fed five thouſand men with five loaves and two fiſhes as it is ſaid, then thoſe men when they had ſeen the Miracle that Jeſus did, ſaid, Joh. 6.14.2.11.23. this is of a truth that Prophet that ſhould come into the world. And when he had turned water into wine 'tis ſaid that his diſciples believed on him. And, when he was at Jeruſalem at the Paſſover, in the feaſt-day, many believed in his name, when they ſaw the Miracles which he did. The works of Jeſus were very convictive, and great was the evidence that they were attended with. When our Saviour raiſed the widows ſon of Naim, There came a great fear on all, Luk. 7.16. and they glorified God, ſaying that a great Prophet is riſen up among us; and that God hath viſited his people. To this purpoſe Nicodemus tells our Lord.Joh. 3.2. Rabbi (ſay he) we know that thou art a teacher come from God: And then follows, that which gives him the ground of this perſwaſion of his; For no man can doe thoſe Miracles which thou doeſt except God be with him. And the blind man who was reſtored to ſight ſpeaks to the ſame purpoſe.Joh. 9.32, 33. Since the world began (ſays he) it was not heard that any man opened the eyes of one that was born blind. If this man were not of God he could doe nothing: whence it appears that the people were greatly convinced by the works which they ſaw Jeſus doe.

Indeed our Saviour appeared in a mean and poor condition in the world: he was reproached and traduced, and accuſed by evil men. But then the works which he did (which were the works of the ſpirit) did clear and juſtifie our Saviour.1 Tim. 3.16. And to this ſenſe I underſtand the Apoſtle's words, where he tells us that, God was manifeſted in the fleſh, and adds, that he was juſtified in the ſpirit. Or, juſtified and cleared from falſe accuſations by the ſpirit: 'Ev ſignifies by Matt. 17.21. ch. 23. v. 16. Luk. 4. v. 1. Heb. 1.1. Matt. 12.28. For ſo thoſe words may be rendred, which we render in the ſpirit. It was we know 〈 in non-Latin alphabet 〉 by the ſpirit of God that Jeſus caſt out Devils. His miraculous works did proceed from the ſpirit of God. And he was juſtified by that ſpirit when he wrought miracles. This is no new interpretation. We find it in one of the ancient Fathers. He was juſtified by the ſpirit, i. e. by the divine ſpirit he wrought miracles. But if I caſt out Devils by the ſpirit of God (ſays he.) It was therefore demonſtrated and plain by miracles that he was true God, Theodoret in 1 〈◊〉 c. 3. v. 16. and the Son of God. Thus the Centurion by the Croſs, when he ſaw the earthquake and the darkneſs, ſaid, This of a truth is the Son of God. The Holy Spirit did acquit our bleſſed Saviour from the aſperſions which were caſt upon him. And may very well be ſaid to be an Advocate to our Saviour as well as a Comforter with relation to his Diſciples.Joh. 16.8. The ſpirit did plead the cauſe of our Lord, and by the mighty works of this divine ſpirit men were convinced that Jeſus was no Impoſtour, but that he was what he profeſſed himſelf to be, the Chriſt the Son of God.

A Miracle hath always been a good proof of a Doctrine, and ever acknowledged to be very convincing. When Elijah had reſtored to life the Widow's Son ſhe concludes him a true Prophet.1 King. 17.24. By this I know (ſays ſhe) that thou art a man of God, and that the word of the Lord in thy mouth is truth. A true miracle is an atteſtation from Heaven: We cannot think that God will ſet his ſeal to a lye, or to a truth of little moment and concern.

And as miracles are a good proof of the truth of a Doctrine, ſo our Saviour had great reaſon to reſer the Diſciples of John Baptiſt to his miraculous works; eſpecially when it is conſidered that the law of Moſes was confirmed by miracles; and it is very reaſonable to believe that the ordinances of Moſes ſhould be removed after the ſame manner that they were eſtabliſhed and confirmed: And therefore that Jeſus ſhould doe greater miracles that Moſes ever did.

Beſides, our Saviour deſigned the deſtruction of the Devil's Kingdom in the world. For this purpoſe the Son of God was manifeſted that he might deſtroy the works of the Devil. 1 Joh. 3.8. And upon that account it was needfull that he ſhould doe miracles. The Devil had gotten a great and ancient poſſeſſion over mankind; he had got into the hearts and bodies of men, and dwelt in the Temples of the Heathen world. And whoever conſiders the largeneſs of his dominion, the power and malice of his inſtruments, will eaſily grant that there was need of a mighty power to diſpoſſeſs him. Now our Saviour and his followers made uſe of no carnal weapons, they armed no legions, raiſed no fighting men by ſea or land: And yet it is not to be believed that the Devil could be driven out of his ancient poſſeſſion and ſtrong holds without a greater power than what he was poſſeſſed, of, and that muſt be a divine power. The power of the Devil was great at our Saviour's appearance. He dwelt in the Heathen Temples, anſwered in their Oracles; an idolatrous worſhip obtained in the world; many were there who were poſſeſſed by him. Our Saviour ſtopped his mouth in the Oracles, overthrew his Kingdom, deſtroyed the idolatry and ſuperſtition which had overſpread the world, and threw the Devil out of the bodies, and (which was a greater work) out of the hearts of men. The Goſpel ſet forward with great diſadvantages: The preachers of it had not riches, or power, or great birth, or ſtrong alliances, or wordly wiſedom to recommend them: On the other hand they were poor men and deſpiſed: But yet they were endued with power from above of working miracles, and diſpoſſeſſing the Devil where ever they came.Chryſoſt. Tom. 3. p. 276. 〈 in non-Latin alphabet 〉 . Had all this been done without the working of miracles, this would have been the greateſt miracle of all. It was neceſſary that this power ſhould be employed againſt the Devil's Kingdom.

The Jews indeed ſeem to be blamed by our Saviour for ſeeking after ſigns;Mat. 16.4. But certain it is that they were not blameable (nor blamed by our Saviour) for demanding ſigns and wonders: This demand was not unreaſonable in it ſelf, nor blameable in them: In this they were to be blamed, that they did not require them with a mind prepared to receive the truth, and were not content with ſuch Miracles as our Saviour wrought.H. Melach. c. 1. Maimonides tells us that there were three precepts which did oblige the Iſraelites when they came into the Land of Promiſe, viz. to ſet over them a King, to deſtroy the Amalekites and to build a Sanctuary or Temple. And yet when the Iſraelites demanded a King we find God diſpleaſed with them. But then it was not becauſe they deſired to ſet a King over them, but becauſe they deſired it amiſs, and not 〈 in non-Latin alphabet 〉 in order to obey the law, but becauſe they were weary of Samuel a good Governour. And ſo in the caſe before us: The Jews require a ſign, and it is not to be ſuppoſed that our Saviour was upon that account diſpleaſed with them. For their law being confirmed by Signs and Miracles it was very reaſonable for them to require ſigns before they conſented to relinquiſh it. But that was not their fault that they required a ſign. But they came to our Saviour tempting rather than as ſincere learners, Matt. 16.1. Mark 8.11 and nothing will ſerve their Turn but a ſign from Heaven. The Jews ask our Saviour what they ſhould doe that they might work the works of God. Our Saviour anſwered and ſaid unto them.Joh. 6.28, 29, 30, 31. This is the work of God that ye believe on him whom he hath ſent. 'Twas their great Duty to believe that Jeſus was the Chriſt the Son of God: The Jews do not ſtop here, but proceed and demand of him a ſign: What ſign ſheweſt thou then (ſaid they) that we may ſee, and believe thee? what doſt thou work? This was not unreaſonable all this while; their fault was that they would chuſe what kind of Miracles our Saviour ſhould work, and they muſt be ſigns from Heaven, and no leſs ſeems to be intimated in the following words. Our fathers did eat Manna in the deſart: As it is written, He gave them bread from Heaven to eat. They muſt have Miracles of this ſort; they are for juſt ſuch ſigns as Moſes wrought. There was thunder and lightning, and a thick cloud at the giving the Law upon Mount Sinai. They had Manna from Heaven in the wilderneſs: They muſt have ſuch ſigns as they pitch upon themſelves, and thus they tempt God by indulging their Curioſity. Our Saviour wrought many ſigns and wonders and did mightily outdoe Moſes (as ſhall be ſhewed afterward) and all their Prophets: And therefore our Saviour did enough to confirm his doctrine and left the Jews without excuſe.

Miracles are then a good teſtimony provided we are ſure that they are miracles ſtrictly ſo called. For it hath often happened that the World hath been cheated with lying wonders. Magicians and Impoſtours have impoſed upon men: And it is a matter of ſome difficulty to diſcern the difference between a true miracle and a falſe one, between that which is indeed the finger of God, and that which is the fraud and artifice of the Devil. If Moſes turn a rod into a Serpent, ſo do the Sorcerers alſo; and it might perhaps have puzled the wiſeſt ſtander-by to diſcern the difference between them. It will be very hard many times ex parte rei to Judge what miracles are true and what are falſly ſo called; But though there be a difficulty in judging ex parte rei, yet it is poſſible to diſcern true miracles from lying wonders. Elſe our Saviour's miracles had been in vain, and could not have been brought as a proof that he was the Chriſt the Son of God. We may in this weighty matter be preſerved from miſtake if we conſider it with that due application which becomes us. I ſhall therefore now prove

That our Saviour's were true and unexceptionable miracles. My meaning is that they were a good proof of his doctrine, and that he was what he profeſſed himſelf to be, the Chriſt, the Son of God. And for the farther proof of this I ſhall offer the following particulars to be conſidered not onely ſeparately but in conjunction with one another.

1. The Authour of theſe miracles was Jeſus, a perſon of a moſt innocent and uſefull life. Had he been a profligate perſon, or had he been ever detected of an untruth, the miracles which he did would not have been enough to gain him credit. He was far removed from oſtentation and vain glory, a great example of meekneſs and humility, of purity and peaceableneſs, of an ardent love to God and contempt of the World. Nothing but impudent malice could accuſe our Lord. He did good to all, and did not hurt the pooreſt and vileſt man in the world. He did not come to deſtroy but to ſave the lives of men. He gained no wealth by his works, who had not where to lay his head. He deſired no applauſe, for he charges thoſe that ſaw his works that they ſhould tell no man. He affects no Dominion, and did not make his power of doing theſe works a ſtep to worldly greatneſs: Indeed he bids John Baptiſt's Diſciples ſhew John the things which they ſaw and heard, but this was an effect of his Charity to them or to their Maſter, and not becauſe he affected popular fame. He was ſo innocent a perſon that the very Judge who delivered him to death did pronounce him innocent, and he that betrayed him was overtaken with that horror that he went and hanged himſelf: He was judged a righteous perſon by ſtrangers, and his enemies were forced to make uſe of falſe and incoherent witneſſes, of loud clamours and the ſpecious pretence of Caeſar's friendſhip to procure his death. He ſpent his time in doing good, and was the greateſt example that ever appeared in the world of the moſt ſpotleſs purity, the profoundeſt humility and the moſt inflamed and univerſal charity. The miracles of ſuch a Perſon are of mighty force: For if an holy and good life do very much commend a Doctrine, ſurely ſuch a life as our Saviour's was, accompanied with the mighty works which he did, is of great moment to aſſure us of the truth of what he taught.

2. I conſider next the doctrine which the works that Jeſus did do confirm: This doctrine was like Jeſus himſelf, holy, juſt and good: It is the wiſeſt and the beſt Religion in the world, and that which tends to make men good and happy: It does not conſiſt in a number of ceremonies and rituals, a few ſmall and trifling opinions; it is not a doctrine which promotes a ſecular and worldly intereſt, that indulges men in their luſts and onely robs them of their wealth: It is a doctrine that is holy and innocent, that teaches us to love God with our whole heart, and our neighbour as our Selves. It permits us not to doe any evil, and requires us to doe all the good we can: It is ſo far from allowing us to doe an injury, that it will not ſuffer us to revenge it: It teaches us to be humble and modeſt, chaſt and temperate, very frequent and very fervent in our prayers to God, ſincere in all our promiſes and profeſſions, and very bountifull in our mercy which we ſhew to the poor and miſerable: A Religion that requires the Service of the heart, that lays before us the beſt precepts, and propounds the moſt incomparable rewards. It abſtracts us from the world, and puts us upon purſuance of life and immortality. It does not onely forbid Adultery, Murther and Theft, but every impure thought, every angry word, every covetous deſire: It comports with our wiſeſt faculties, quiets our minds, perfects our natures, kills our luſts, and joys our hearts. It bids us doe as we would be done by, obey our Superiours, be gentle to our Servants, kind to the poor, juſt to all men. It allows us not to think any evil, and does ſtrictly require that we ſpeak evil of no man. 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 It forbids not onely all ſwearing but all diſſimulation and every idle word. It commends to us patience, contentedneſs, reſignation to the will of God, and a thirſt after heaven and heavenly things. A Religion that is able to make us very wiſe and very happy, rendring us at once at peace with God and with one another, and filling our ſouls with a peace that paſſeth underſtanding. It is the beſt ſecurity and the greateſt bleſſing to Kingdoms and Commonwealths, and all ſocieties of men. It diſowns every thing that is unjuſt and untrue, that is ſneaking and unbecoming, that is low and mean. It deſigns to conform us to the likeneſs of God: And whoever looks into its laws may ſoon diſcern that it is a bleſſed inſtitution, and not a ſyſteme of craft and worldly policy to keep the world in awe withall. It is full of weighty principles, of divine and heavenly precepts, of the moſt endearing and pathetick motives to obedience. It hath nothing trifling in it, but is fraught with a wiſedom that is divine, and is placed above the contempt and ſcorn of men. It commends it ſelf to the conſciences of all that are ingenuous and inquiſitive: And no man will ſpeak evil of it but a fool that underſtands it not, or the debauched ſinner who is condemned by its precepts, and denounced againſt by its ſevereſt menaces.

When I ſpeak thus of Chriſtian Religion I ſpeak of it as it is in its ſelf, and to them who give up themſelves to the obedience of it: Chriſtianity, I know, is depraved and greatly corrupted by the Church of Rome; and there are but few of thoſe who underſtand their Religion better that have any more than a form of godlineſs, when they continue enemies to the power of it.

3. I conſider in the next place the great deſign of the miracles which Jeſus did. We ſhall find that they tended to the deſtruction of the Devil's Kingdom. It was moſt maliciouſly and fooliſhly ſaid by the Phariſees, that our Lord caſt out Devils by the Prince of Devils. Matt. 12.24. This is ſufficiently refuted by our Saviour. Every Kingdom (ſays he) divided againſt it ſelf is brought to deſolation; ver. 25. and every City or Houſe divided againſt it ſelf ſhall not ſtand: And if Satan caſt out Satan he is divided againſt himſelf. How ſhall then his Kingdom ſtand? And if I by Beelzebub caſt out Devils, by whom do your Children caſt them out? therefore they ſhall be your Judges. The miracles which Chriſt did deſtroyed the Devil's Kingdom, and therefore could not be done by his aſſiſtance and power:Mar. 5.7. Matt. 12.29. They were a torment to the Devil; and when Satan was caſt out it muſt be granted that it was done by a power ſuperiour to that of Satan himſelf. Our Lord caſt the Devil out of the bodies of men, and did by thus confirming his Religion deſtroy the Kingdom of Satan in the world. He is forced out of his ancient poſſeſſions, and no longer ſuffered to delude the ſilly world as he had done before in his Oracles, and by his Idolatrous worſhip and ſuperſtition. Our Saviour turn'd him out of his Temples, and threw him out of the bodies and hearts of men.

4. I come in the next place to conſider with all poſſible care and application the works themſelves, which Jeſus did, with the circumſtances and adjuncts which attended them; And I perſwade my ſelf that the more we conſider them the more we ſhall believe that they were divine, and conſequently a good proof that Jeſus was the Chriſt the Son of God.

[1.] They were moſt ſtupendious works:Joh. 11. He raiſed the dead, and one that had been dead four days, and was interred. He cured the moſt inveterate and Chronical diſeaſes,Mar. 5.25. Luk. 13.13. Joh. 5. Joh. 9. Matt. 8.3, 15. ch. 9.25. ch. 8.6, 13, 16. ch. 14. ch. 12.13. ch. 21.19. and ſuch as were beyond the help of art. A woman that laboured twelve years of an Iſſue of bloud, that had waſted her eſtate upon Phyſicians without ſucceſs; he cures her with the touch of his Garment; He cures another that had a Spirit of infirmity eighteen years, that was bowed together and could in no wiſe lift up heo ſelf: He heals another with a word of his mouth who had an infirmity eight and thirty years: And reſtores one to his Sight who was born blind: He cures the Leper, and Peter's Wife's Mother that was ſick of a Fever, and two Blind men with a touch. Cures the Paralytick, and diſpoſſeſſeth the Demoniacks with a word of his mouth: He multiplies a few loaves and Fiſhes to the relief of five thouſand, and the fragments are many when the firſt ſtore was ſmall. He cures the withered hand, and with a word of his mouth dryes up the barren fig-tree. The Devils obey his word: he treads on the Waters as on a pavement, and checks and controlls the uncertain winds and the raging Sea. He reſtores to health, and raiſes to life with a word of his mouth or a touch of his garment. The dead hear his voice, and he does theſe mighty works without delay and without labour. He did not doe as Eliſha did, (2 King. 4.33.)

[2.] His works were various and of ſeveral kinds: He might have been preſumed to have had ſome particular skill or gift had he onely cured one diſeaſe: But here's no room left now for ſuſpicion:Matt. 4.23, 24. ch. 9.35. For he healed all ſorts of diſeaſes; reſtored the blind, cleanſed the lepers, governed the ſea and winds, and makes the grave give back its dead. All this could not be imputed to any particular gift or skill:Joh. 9.32. It was never heard that any man (let him be never ſo great an Oculiſt) opened the eyes of one that was born blind. It muſt be granted that here was the hand of God.

[3.] Theſe were works of mercy and kindneſs alſo,Plin. which ſpeaks them to be from God. The Heathen could ſay, Deus eſt mortali juvare mortalem: To doe good ſpeaks a divine principle and likeneſs. The Jews had no cauſe to ſuſpect that our Saviour was aſſiſted by the Devil the enemy of mankind: He might have confirmed his Doctrine by terrible miracles, he chuſes to doe it by great acts of mercy and relief. He might have ſhaken the pillars of the earth, caſt a veil upon the luminaries above, and confirmed his Doctrine by thunder and lightning, by tempeſt and thick darkneſs, and other terrible effects of his power and diſpleaſure: But our Lord delighted in mercy, and his miracles were ſo many acts of mercy and relief. He confirms his words and relieves the afflicted at the ſame time, and makes joy and gladneſs where-ever he comes. He cleanſeth the lepers, reſtores the blind and lame, and raiſes the dead while the poor have the goſpel preached unto them. What great joy muſt this make where-ever he comes to them who were ſed, and reſtored, and diſpoſſeſſed; how much joy muſt this needs bring to the perſons relieved, and to all their friends and relatives! He exerts his power to relieve, not to grieve or afflict mankind.

His miracles were ſo many proofs of his mercy as well as of his power. It was an argument of power to diſpoſſeſs a Demoniack, but to the poſſeſſed it was a great act of compaſſion. 'Twas a great power that multiplied the loaves and fiſhes, but it was bounty too to doe it for the hungry multitude. There is required an infinite power to raiſe a dead man, but 'twas a great act of compaſſion alſo to raiſe the onely Son of the widow of Naim. Luk. 7. His turning water into wine was an act of mercy and relief: It was a poor wedding (we ſuppoſe) where the proviſion was ſpent while the gueſts remain, and in ſuch caſes men are generally aſhamed that they are not able to entertain their friends. He manifeſted his glory when he did it, and his kindneſs alſo. It is a God-like thing to be great and good, to uſe power, as our Lord did his, to the reſcue and relief of the poor and of the miſerable. Our Lord went about doing good: 'Tis the Devil, the great enemy of mankind who goes about ſeeking whom he may devour. Our Lord's very miracles were acts of great mercy and relief.

It is true our Lord curſed the Fig-tree and deſtroyed the herd of Swine:Vid. Dr. H. More Myſtery of Godlineſs. Book 4. chap. 8. But then it is to be conſidered that the Fig-tree was barren (to ſay nothing of the aenigmatical meaning of that paſſage) and the Swine which were drowned were unclean by the law of Moſes: Beſides in both he confirmed his Doctrine, and gave great aſſurance of his power. And it appeared in the caſe of the Swine, that the Devils had no power to hurt thoſe creatures without his leave.

[4.] Our Lord's miracles were done publickly and not in a corner. Matt. 9.8. ch. 12.22, 23. Luk. 7.11, 12. Joh. 5. Luk. 4.33. Joh. 11.45. Our Lord did not ſhun the light: When the Paralytick was cured the multitude were witneſſes of the cure. And when the blind and dumb was healed all the people were amazed. When the Widow's Son of Naim was reſtored to life, there was much people with Jeſus: When the man was cured that had been 38 years under his affliction, 'twas done in the City of Jeruſalem, and at a feſtival when all the tribes were there. The Demoniack was diſpoſſeſſed in a Synagogue, and when Lazarus was raiſed many of the Jews were by.

Our Lord uſed no Arts to deceive the people: He does his works in an open and clear light. And when it ſo happened that he did them more privately he forbids the divulging what he had done, that there might be no ſhadow of any artifice or ſecret contrivance. For our Lord did all things with a great 〈 in non-Latin alphabet 〉 ; and though he deſired not the praiſe of his works, yet he did them at leaſt ſo openly that there could be no ſuſpicion of fraud and impoſture.

This was an argument of our Lord's ſincerity. He wrought miracles that men might believe, and therefore he did that which did moſt of all tend to beget this belief in them. For Miracles are for the ſake of unbelievers, and therefore had need be wrought, and that openly alſo among them.

Thus Moſes wrought his miracles among the unbelieving Egyptians: The Prophet goes to Bethel and ſhews his ſign in the ſight of Jeroboam: Elijah works a miracle in the ſight of the Prieſts of Baal, and our Lord does his before the multitude.

The Church of Rome talks much of miracles wrought within the verge of her own Communion: She maintains doctrines that need confirmation; And if ſhe work miracles ſhe ſhould ſend ſome of her Children hither to work them among us that we might be convinced, or left without a plea. They of her own Communion who believe her doctrines do not need her miracles: If there be any need of them at all it is among us who cannot believe her Tenents till we ſee them better confirmed than yet they are. It is to be ſuſpected that they want that power which they are not able to make appear. For it is but reaſonable they ſhould be done where there is need of them.

[5.] Our Lord's works were perfect and complete; It appeared by the effects that the work was completely done.Matt. 8. chap. 9. When the Paralytick was reſtored, it did appear to be a perfect cure by his taking his bed and walking. It is ſaid that the dumb ſpake who was reſtored by our Lord.Mar. 5.42. When he reſtored the Damoſel to life,Luk. 7.15. ſhe aroſe and walked; And of the Widow's Son of Naim it is ſaid,Joh. 11.44. chap. 9.7. Joh. 2. Luk. 8.35. Joh. 5. Mat. 14.20. that he that was dead ſate up and began to ſpeak. And of Lazarus it is ſaid that he came forth with his grave cloaths about him. When he cured the man that was born blind he came ſeeing from the pool of Siloam. And when he turned the water into wine the effect was diſcerned by the company. Of the Demoniack that was diſpoſſeſt it is ſaid, that he was found ſitting at the feet of Jeſus cloathed and in his right mind. And the poor man that lay helpleſs at the pool of Betheſda takes up his bed and walks. When Jeſus fed the multitude he did not delude them with ſhadows and phantaſtick food and with the bare accidents of bread and fiſh, but they did all eat and were filled. The effect was very diſcernible, they were not impoſed upon by Spectrums and Colluſions, and pious frauds.

CHAP. VI. The CONTENTS.

The Miracles which Jeſus did compared with thoſe which were really wrought by the hands of Moſes; with the pretended ones of the Church of Rome; and with thoſe ſtoried of Apollonius Tyanaeus and ſome other Heathens: Of the ſufficient aſſurance which we have that Jeſus did thoſe works which are reported of him.

BEfore I proceed to conſider what may be objected againſt what hath been ſaid before; I ſhall for the farther confirmation thereof, ſhew that the works which Jeſus did, were greater works than ever were done by any other perſon whatſoever. And to that purpoſe I ſhall compare our Saviour's Miracles with thoſe true and divine Miracles which Moſes wrought; with the pretended Miracles of the Church of Rome; and thoſe which are ſtoried in the writings of the Heathens, and more eſpecially ſuch as are told of Apollonius Tyanaeus.

I ſhall conſider the Miracles which were wrought by the hands of Moſes. There aroſe not a Prophet ſince in Iſrael like unto Moſes whom the Lord knew face to face. Deut. 34.10, 11, 12. In all the ſigns and the wonders which the Lord ſent him to doe in the Land of Egypt, to Pharaoh and to all his Servants, and to all his land, and in all that mighty hand and in all that great terrour which Moſes ſhewed in the ſight of all Iſrael. Upon the account of the Miracles which Moſes did he was mightily famed among the Heathens as among his own Countrey men the Jews. The Jews magnifie Moſes above the reſt of their Prophets;Menaſſeh B. Iſrael Conciliat. And one of their late Writers ſumms up the Miracles of Moſes, and thoſe of the other Prophets from the beginning to the deſtruction of their firſt Temple; and does affirm that the Miracles wrought by Moſes, or upon his account, exceed the number of thoſe which were wrought by all the Prophets together. For whereas as all the Prophets for the ſpace of above three thouſand years wrought but 74 Miracles, the Miracles of Moſes alone were 76. I ſhall not examine his account (let it be as it will) but I ſhall ſhew that his works are not to be compared with thoſe which our Jeſus did.

I ſhall eſpecially conſider the Miracles which were wrought in Egypt; theſe miracles which were then done in order to the bringing out the Iſraelites from the bondage in which they were.

And I muſt needs confeſs they were mighty works, and ſuch as did plainly ſpeak a ſupernatural and Divine power. And I ought not by any means to diſparage thoſe mighty works. I ſhall before I proceed any farther ſhew you, that thoſe miracles were ſuch as did indeed give ſufficient credit to the miſſion of Moſes, and abundantly confirm the truth of his words. And that will appear if we conſider ſeriouſly theſe three things.

Firſt, the plagues themſelves which were miraculouſly inflicted. Theſe were ſuch works as were above the power of any Creature. The works themſelves declare a divine power. It is true they were not all alike, and the Magicians did the ſame works which Moſes did for a while.Exod. 7.12, 22. ch. 8. v. 7. They turned their rods into Serpents, and water into bloud, and brought frogs upon the land of Egypt as well as Moſes: Theſe Magicians went as far as they could. And it amounts to no more than this, that they were able to inflict ſome evils upon their Countrey, but not able to remove them. For though it be ſaid that the Magicians brought the Frogs upon the land of Egypt, yet it is alſo ſaid that when Pharaoh would have them taken away he applied himſelf to Moſes and Aaron; Exod. 8.7, 8. which he would never have done if the Magicians could have done it for him: nay, more than this, theſe Magicians were out-done by Moſes after this. They attempted to follow him but could not doe it; they were not able to bring forth lice as Moſes did: Then the Magicians ſaid unto Pharaoh, ch. 8.19. this is the ſinger of God. They were forced to confeſs a divine power. Secondly, the difference between the Egyptians and the Iſraelites during theſe Plagues. This was indeed very miraculous, and an evident proof not onely of the divine power, but alſo of God's more ſpecial care of the Iſraelites his people, whom he ſent Moſes▪ to bring out of Egypt. And we have very remarkable inſtances to this purpoſe, viz, that of the ſwarms of flies, Exod. 8.22, 23. ch. 9.4, 6. ch. 10.23 ch. 11.7. which infeſted the Egyptians, but were not in the dwellings of the Iſraelites; that of the Murrain, which fell upon the Cattel of Egypt, and not upon that of Iſrael: And that of the darkneſs upon the Egyptians, when the Children of Iſrael had light in their dwellings: Again, that of the death of the firſt-born of the Egyptians, when the firſt-born of Iſrael eſcaped. This difference was made that it might be known that God was the Lord in the midſt of the earth. ch. 8.22. Theſe things could not be ſuppoſed caſually to happen, but were a great proof of God's providence and care as well as of his being and his power. Thirdly, I conſider after what manner theſe Plagues were removed. For the very removal as well as the infliction ſpeaks a divine hand in all this. We do not find the Magicians able to remove, however they were ſuffered to inflict a Plague. But Moſes does not onely remove the Plague, but (which is well worthy our obſervation) does it at the time appointed. Thus in the caſe of the Frogs, he leaves in to Pharaoh to ſet the preciſe time when the Frogs ſhall be removed; and removes them accordingly,Exod. 8.9, 10, 29. that thou mayſt know (ſays Moſes unto him) that there is none like unto the Lord our God. The ſame may be obſerved of the ſwarm of flies, ch. 9.29. and of the thunder and hail.

Theſe things put together do ſpeak the hand of God in the mighty works which were wrought by Moſes, and were ſufficient proofs that Moſes was ſent by God, and were enough to convince at once both the Egyptians as well as the Sons of Iſrael. But whatever theſe works of Moſes were yet they came far ſhort of the works which Jeſus did.

I ſhall not need to ſay that the works of Jeſus were more in number than thoſe of Moſes; Joh. 20.30. with ch. 21.25. when it is apparent that in that reſpect they were more than thoſe of Moſes and all the other Prophets beſide. For beſides the many which we read that Jeſus did, in a little time, we are aſſured that he did very many more which are not written. I ſhall therefore inſiſt onely upon the following ſeverals.

1. I conſider the works themſelves which Jeſus did; and we ſhall ſoon find that they do very much tranſcend thoſe of Moſes. Joh. 15.24. If I had not done among them the works which none other man did (ſays Jeſus) they had not had ſin. The works which our Lord did were very ſtupendious and convincing. Some of the works which Moſes did the Magicians did alſo; and for the reſt they came ſhort of the works of Jeſus: Indeed by the hands of Moſes the duſt is turned into lice, and Egypt is plagued with flies and murrain, darkneſs, frogs and hail; with the death of their cattel and of their firſt-born. But Jeſus did greater works than theſe: He cures the blind, heals the moſt inveterate diſeaſes, and raiſes the dead to life. It is a greater inſtance of power to ſave than to deſtroy, to cure the ſick than to make them ſo; and to raiſe one man to life ſpeaks a greater power than to ſlay thouſands. And he that cured a man that was born blind does more by far than he who turned a rod into a ſerpent or water into bloud. Every little thing deprives us of life and health, to ſave and to reſtore ſpeaks the greateſt power. Nay Jeſus (or Joſhua) the Son of Nun, an eminent type of our Lord does a greater work,Joſh. 10.12. when he ſtopped the Sun in his courſe, than any of thoſe which Moſes did in Egypt.

2. I conſider the power of working. Moſes was but an inſtrument and could not work miracles at all times: Jeſus was indeed the Author of thoſe which he wrought: God tells Moſes, I will ſtretch out my hand and ſmite Egypt with all my wonders, Ex. 3.10. ch. 4.21. ch. 7.9, 19. ch. 8.16. ch. 8.12, 21, 30. which I will doe in the midſt thereof. And again, See that thou doe all thoſe wonders, which I have put in thine hand. And we find Moſes directed by God when the miracle ſhould be wrought; and when Moſes had wrought it and brought a plague upon the Egyptians he is not able to remove the ſame plague without crying unto God. So that the miracles is altogether God's, not the work of Moſes.

Jeſus was the Author of the mighty works which he did,Joh. 5.19. Luk. 10. Matt. 10. and he did them when-ever he pleaſed: He did them by a word of his mouth, a touch of his garment; when he was preſent, and when he was at a diſtance: Nothing withſtands his power, or reſiſts his will: What things ſoever He [the Father] doeth theſe alſo doeth the Son. More yet, our Saviour conferred this power upon others: Upon the ſeventy, and upon his twelve Apoſtles; and, after his aſcenſion into heaven, his followers retained a power of doing miracles in the name of Jeſus Chriſt.

3. The works of Jeſus were better than the works of Moſes; Arguments they were not onely of greater power, but of greater goodneſs. The works of Moſes in Egypt were at firſt but ſo many plagues; our Lord's miracles were actions of reſcue, works of mercy and relief. 'Tis a more bleſſed and God-like thing to ſave than to deſtroy. Moſes his works ſpeak dread and terrour. And all along we ſee the face of great ſeverity. He comes into Egypt with a rod, and (as if that had not imported ſufficient terrour) he turns that rod into a ſerpent; and inſtead of turning the water into wine he turns it into bloud. He ſends moſt uncomfortable creatures ſuch as frogs, and lice, and flies amongſt them. He inflicts murrain upon the Cattel, and boils and blains upon the people. After this he ſends hail with fire and thunder, and ſmote man and beaſt, as well as every herb, and brake every tree. After this the whole earth is covered with devouring locuſts, and with thick darkneſs; and the firſt-born are killed, and the Egyptians drowned in the midſt of the Sea. When the law was given in the wilderneſs you find mention of thunder and lightning and a thick cloud, and the voice of a trumpet exceeding loud. The Mount was on a ſmoke and the Lord deſcended in fire, Exod. 19. and the ſmoke of it was like the ſmoke of a furnace, and the whole mount quaked greatly. Theſe things were very terrible, and ſo were other works which we read of afterward; which ſpoke indeed the preſence and power of God, but then they ſpoke his anger too. The Sons of Aaron were deſtroyed by fire, Miriam is ſtruck with leprouſie, the earth ſwallows up Korah and his company, and the fiery ſerpents plague the people.

On the other hand our Lord ſaves but does not deſtroy: Inſtead of killing or inflicting plagues and diſeaſes upon men; he feeds the hungry, cures the ſick, cleanſeth the Lepers, reſtores the blind and lame, diſpoſſeſſeth the Demoniacks, and raiſes the dead.

4. Our Saviour confirmed his doctrine by raiſing himſelf from the dead. Moſes dyed as well as the other Prophets; And though the Jews tell us (upon a trifling ground) that he did die by the kiſs of God's mouth, and not after the ordinary manner of men, yet they cannot deny that he dyed; and 'tis not affirmed by any that he roſe from the dead. He dyed on this ſide the Land of Promiſe, and was buried over againſt Beth Peor; Deut. 34.8 but the Jews are ſo far from affirming that he roſe again, that they knew not where his Sepulchre or place of burial was: So that there was no room left for their fraud: None could take away his Body and pretend he was riſen from the dead. Our bleſſed Saviour did riſe from the dead, notwithſtanding all the art uſed to prevent it, aſwell as the ſpreading of it. He had many witneſſes of his Reſurrection, ſome whereof ſealed the truth with their Bloud.

I ſhall now conſider the pretended miracles of the Church of Rome; not that I think them worthy to be compared with thoſe of our bleſſed Saviour: But that Church hath boaſted of Miracles, and we have large accounts of the wonders which have been wrought within the verge of her own Communion. And not to inlarge too far, I ſhall confine my ſelf to thoſe three marks or 〈 in non-Latin alphabet 〉 which a learned Writer, diſcourſing of this argument, hath pitched upon.

1. Whereas the miracles which Jeſus wrought were grave and ſerious works, ſubſtantial, and ſuch as proclamed the power and goodneſs and the wiſedom of the Authour of them; there is nothing more ridiculous and trifling than many of thoſe which are reported to be done in the Church of Rome. Such are the many ſtories which are told of our Saviour and the Virgin Mary: They tell us that ſhe frequently comes from Heaven, offers her ſelf in Marriage, and brings knacks along with her, and beſtows them upon her friends and familiars: They tell us alſo of our Saviour that he appears in his Mother's armes as a little Child, that ſometimes he goes from her, and that he was once almoſt loſt in the Snow. They tell that the Virgin Mary's houſe in Nazareth upon diſcontent removed from thence, and travail'd from place to place, for the ſpace of about two thouſand miles, Durand. Rational. Divin. Offic. till it ſate down at Loretto. They tell that when one of their Preachers who was blind preached, though there were no auditours to do it, yet the ſtones that were about him cryed out Amen at his concluding: I am aſhamed to report the ridiculous ſtories which they tell, of men who carried their heads in their hands after they had been Beheaded, for ſeveral miles together; of others who ſpake after they were dead; of Sheep and Aſſes running to hear St. Francis preach, and of Swine falling dead under his curſe: Of St. Dominick who hung in the air like a bird, and at his Devotions forcing the Devil to hold a light and burn his fingers at that ſervice; of Chriſtina who contracted her ſelf at prayer into a round form like that of an Hedgehog, and who could climb the higheſt trees like a Squirrel, and ſwim in rivers like a Fiſh: Of Catharine of Sienna who deſired a new heart, and thereupon Chriſt came to her, opened her Breaſt, took out her heart, goes away with it and brings another, and tells her that was his own: I will not entertain you with the Stories of the ſweating, and ſpeaking and motion of their Images; of the great feats which have been done by the relicks of Saints and holy water and ſuch like things: Such Pranks as theſe are reported which look more like the feats of Demons, of Hob-goblins and Fairies than the finger of God. The works of Jeſus ſpake the great wiſedom, power and goodneſs of God; they were works of great mercy and relief. But theſe ſtories are Romances and falſe repreſentations, or, which is worſe, they look like the works of an evil Spirit who is abroad ready to deceive them who obey not the truth. Theſe things can ſerve no good and wiſe purpoſe, and that is not all, for they ſerve a very evil one. Theſe falſe ſtories are a temtation to men to queſtion the true: Men will be too ready to ſuſpect the miracles of Chriſt, when they find themſelves impoſed upon by thoſe who profeſs themſelves his followers.

2. The miracles which Chriſt did were to confirm the truth of the Chriſtian doctrine: But theſe pretended miracles are brought to confirm a doctrine, which Chriſt and his Apoſtles never taught; Chriſt and his Apoſtles taught all Chriſtian doctrine, and all the neceſſary matters of faith. And now though an Angel from Heaven ſhould Preach any other Goſpel, we ought not to receive him, (Gal. 1.8, 9.) Were the works of the Church of Rome like our Saviour's works, and their doctrine the ſame with his, theſe works would be of great uſe to convince unbelievers; but not at all requiſite where the doctrine was believed before. For the doctrine of the Church of Rome it is the ſame with that of the holy Scriptures, or it is not. If it be the ſame there is no need of miracles (eſpecially among them who believe the holy Scriptures) to confirm that which hath been ſufficiently confirmed already: But if it be not the ſame we are not to regard miracles in that Caſe. Nay if an Apoſtle or Angel from Heaven ſhould Preach another Goſpel, let him be accurſed.

We ſhall find that the pretended miracles in the Church of Rome are alledged for the confirmation of the Novel doctrines of that Church, not of the Chriſtian doctrine taught by Chriſt and his Apoſtles. We are told that Chriſt ſpake intelligibly ſeveral times out of the Wafer to a Spaniſh Franciſcan: Again, that upon the Altar he turned himſelf from the form of a Conſecrated Wafer, into that of a little Child; and then from that of a Child, to that of a Wafer: Again, that a Woman's Bees not thriving, ſhe ſtole a Conſecrated Wafer and put it into one of her Hives: The devout Bees in honour to that, fall to work, and with their honey-combs make a little Church, with windows, with roof and door, with belfry and Altar, upon which they laid the Hoſt, and did fly about it continually, praiſing the Lord: All this is for the confirmation of the doctrine of Tranſubſtantiation, a doctrine which Chriſt never taught, and which contradicts our ſenſe and our reaſon at the ſame time. And the ſtories which they tell of the ſweating and motion of their Images, ſerve to advance the worſhipping of Images: In a word, their works are trifling and vain, and their doctrine is impious and falſe, and, to ſay the leaſt of it, not revealed by God.

3. The miracles which Chriſt did were ſeaſonable, and neceſſary at that time to confirm his doctrine; whether we conſider the obſtinacy of the Jews, or the Idolatry of the Gentiles. Upon both accounts it was needfull that the Chriſtian doctrine ſhould be confirmed with miracles, and ſo it was: But the Popiſh miracles are out of time; there is no need of them to confirm the Chriſtian doctrine where it is already planted. Miracles are for the ſake of unbelievers, and as the world grew Chriſtian they ceaſed; nor is it to be imagined that God will work them without any cauſe at all.

In the old Teſtament we ſhall find that the greateſt number of miracles were wrought by Moſes their Law-giver in Egypt, and in the wilderneſs, before and upon the giving the Law; no man wrought ſo many miracles, nay not all the ſucceeding Prophets together, as he wrought. Thus was the Law confirmed: And when this was done, you rarely read of miracles wrought afterward; when the Jews had received and continued in the profeſſion of the Law of Moſes. The greateſt number that were wrought afterward was, when there was the greateſt reaſon for them; and that was after Jeroboam had revolted from the worſhip of God, and ſet up his Calves in Dan and Bethel, and no leſs than ten Tribes revolted with him. Then indeed there were ſome number of miracles wrought to convince them of their ſin, and reduce them from their Schiſm: Then was the Altar at Bethel cleft in pieces; Jeroboam's hand withered, and reſtored as miraculouſly upon the prayer of the Man of God. And theſe miracles were wrought in Bethel, among the Schiſmaticks, which were to be convinced and reduced. Then Elijah ſhut up the Heavens; is miraculouſly fed by the Ravens; multiplies the meal, and raiſes to life the Widow's Son; he calls for fire from Heaven, and faſts forty days; and deſtroys the Captains and their fifties by fire which he called from Heaven; He divides Jordan with his Garment, and is miraculouſly taken up into Heaven: And Eliſhah, during this time, did many wonderfull works alſo: He divides the river, heals the water, encreaſes the Widow's oil; foretells that the Shunamite ſhould have a Child, and raiſed it from the dead. He removes the death that was in the pot, miraculouſly feeds the people, heals Naaman of his Leproſie; He cauſeth Iron to ſwim, ſtrikes Gehazi with a leproſie, and the enemies of Iſrael with blindneſs; and his dry bones, after all theſe things which he did in his life, reſtored one that was dead to life again. Thus in a little time many miracles were wrought more than had been wrought before and after for ſome hundreds of years. So that the great number of miracles were wrought upon the giving the Law, and upon the greateſt defection from it, and that to confirm the truth and convince gain-ſayers.

But what means the Church of Rome to boaſt of miracles? If they be wrought in her own Communion they ſerve no purpoſe: There's no need of a miracle where men believe without it. Their miracles are done at a great diſtance from us who are to be convinced; and ſuch they are which we cannot ſee at all, or elſe we may eaſily ſee through them.

Of one thing we are ſure, viz. that their doctrine is falſe, and then we ſhall have no cauſe to be drawn aſide with lying miracles: The Iſraelites had warning in this caſe, and ſo have we Chriſtians alſo, not to believe againſt our rule any pretence whatſoever, Deut. 13.1. —Gal. 1.8, 9. And we are forewarned of falſe people who ſhould pretend to miracles, Matt. 24.24. 2 Theſſal. 2.9. Rev. 13.13.

I ſhall proceed to conſider the miracles which are ſtoried of the Heathens.

I will not deſcend to all the ſtories that may be found upon record to this purpoſe; becauſe, beſides that we want ſufficient Evidence of the truth of thoſe matters of fact, ſo they are not worthy of conſideration, being things of trifling regard; and ſuch as import no advantage to mankind.Origen contra Celſ. l. 3. Such is that which Celſus mentions of Abaris, who could fly into the air, and keep pace with an Arrow in that flight. And that of the ſpeaking of an Image in Valerius Maximus. Valerius Maxim. l. 1. c. 8. Auguſtin. de civitat. Dei, l. 10. c. 16. The cutting a Whet-ſtone in two with a Raſour by Attius Navius. The ſweating of an Image of Apollo at Cumae, and of that of Victory at Capua; and that of the Shields which were gnawed by the mice; the extraordinary ſwelling of the Lacus Albanus: That of the Serpent which followed Aeſculapius when he ſailed to Rome, and of the Veſtal Virgin which took up water out of Tiber, and kept it in a Sieve. Theſe things are trifling and mean, and they who report them do it not with ſufficient aſſurance, but upon traditions and common fame, and not upon their certain and perſonal knowledge.

For what is ſtoried of Veſpaſian and Adrian's curing the blind, I ſhall not need to ſay any more than this, That if thoſe reports be true, they are far ſhort of what our Saviour did; nor do we read of any who laid down their lives in teſtimony thereof. And as I do not deny that there have been providential miracles out of the Church of God, ſo it is not to be wondred at, that the Devil ſhould exert his utmoſt power to keep men in errour, and, as much as may be, endeavour to imitate God.

And more particularly ſtill to conſider what is ſtoried of Veſpaſian and of Adrian, I ſhall deſire it may be conſidered.

That what is reported of Veſpaſian to this purpoſe cannot fairly be denied,Tacit. Hiſtor. l. 4. it being affirmed by very good Authours. And therefore I admit that he did ſuch miraculous cures as are told of him.Sueton. Veſpaſian. But then it is to be conſidered that he was not onely an excellent Prince, but that very perſon who was to execute God's diſpleaſure againſt the Jews, for rejecting and crucifying Jeſus. And no wonder that God ſhould honour him with an extraordinary power, whom he employed in ſo great a work; eſpecially if it be conſidered that upon his coming to the Empire at firſt (as Suetonius tells us) he wanted majeſty and authority which was ſupplied by this means. Nor is there any thing in this that does at all derogate from the works of Jeſus. But then what is ſtoried of Adrian to the ſame purpoſe, we have not the ſame cauſe to believe;Aelius Spartianus, Adrian. and the very Hiſtorian which reports it, gives us at the ſame time ground to believe that what is related was but fraud and colluſion: And who ever will be at the pains to conſider what account Aelius Spartianus gives of that matter, will ſee great cauſe to ſuſpect, that upon the whole matter there was an artifice and trick uſed.

The greateſt Pretender, which I know of, is Apollonius Tyanaeus, who is famed for a great worker of miracles, and hath been ſet up againſt our Saviour, as one that might at leaſt vye with him: But without ſufficient ground or reaſon, as will appear from the following particulars.

1. Becauſe the Hiſtory that gives account of this man's actions, is not of that credit by many degrees, as that which gives account of the works of Jeſus: For this account of Jeſus we have from men who lived in his time, and were eye-witneſſes of the things which they affirm. But the account we have of Apollonius is this:Philoſtrat. de vit. Apollonii. l. 1. Damis was his familiar, he wrote his Travails, and his words and predictions: A familiar of Damis acquaints Julia with it: Julia commands Philoſtratus to tranſcribe the commentaries of Damis, who had not written them dexterouſly; Philoſtratus out of theſe commentaries, and a book of one Maximus which he light upon, writes his books of the life of Apollonius, as he himſelf informs us. 2. That all that is ſaid to this purpoſe, does not amount to a miracle. It is ſaid that he cured a youth of a Dropſie; But is he therefore to be compared with our Saviour, who cured all diſeaſes, and raiſed the dead? Or muſt that be thought a miracle which a wiſe Phyſician may doe? He is ſaid to have done it by precepts of temperance. But as that is a moral inſtrument, ſo 'tis a natural one too. And the practice of that, would go farther towards the preventing and curing more diſeaſes, than ever Apollonius could pretend unto. 3. That in ſome of the pranks which he played, he was guilty of manifeſt impiety: He is ſaid to have cured a man bitten by a mad Dog, by making the Dog lick the man; but then he is ſaid to have cured the Dog alſo, by praying to the river Cydnus (an act of Idolatry) and flinging the Dog into the ſtream. He is ſaid to have freed the City of Epheſus from a plague, but to have done it by perſwading the Epheſians to ſtone a beggar, and then the Epheſians are ſaid to have erected an Image to Hercules Apotropaeus in the place where the beggar was ſtoned; ſo that the Epheſians were not brought off from the worſhip of falſe Gods by the works of Apollonius. 4. Beſides it is evident from other paſſages that Apollonius was an evil man; a great dictatour and intermedler with political affairs, a proud and haughty man: One that vaunted of his great knowledge, and, for all that, was ignorant; He pretended to underſtand all Languages, and to know the thoughts of men,Euſeb. contra Hierocl. l. 7. id. l. 2. and yet could not diſcourſe with King Phraotes without an Interpreter.

Having thus far diſcourſed of the Miracles which Jeſus did, and ſhewed you how good a proof they are that he was the Chriſt. I ſhall proceed to conſider

What may be objected againſt what hath been hitherto ſaid: And though there are ſeveral things that might fall under conſideration under this head, yet I know but one thing of any great moment, viz.

Obſ. Some man may enquire what ſufficient aſſurance we can have, that Jeſus did thoſe works which are reported of him. For though the works reported (all things conſidered) be an unexceptionable Proof of the truth of the Chriſtian doctrine, yet it may ſtill be objected, that we cannot be fully aſſured that Jeſus lived and did thoſe things which we read of in the Evangeliſts.

In anſwer to this, I deſire the following particulars may be conſidered.

1. That it is ſufficient that this be proved by ſuch ways and means as the thing is capable of: No man can reaſonably require a ſtrict demonſtration where the matter of the queſtion will not bear it. If we have ſuch a complication of moral arguments as will ſatisfie a wiſe and inquiſitive man it is enough. And there are many things which we believe, without any manner of doubt or wavering; to the belief of which we are gained this way. We believe thoſe things to be unqueſtionably true, which yet we have not ſuch weighty grounds to believe. And it is an argument we are very perverſe if we except againſt thoſe arguments here which we admit every where elſe.

2. That the matters of fact are confeſſed by ſtrangers to, and enemies of the Religion. That there was ſuch a perſon as Jeſus, and that he did mighty works; that he was followed by ſuch names as we find in the Goſpels, the Jews themſelves confeſs. They deny not that he did wonderfull works, they impute them indeed to the Devil, but by doing ſo they do tacitly confeſs that he undoubtedly did them. When Hierocles compares Apollonius with Jeſus, he doth not queſtion whether there were ſuch a man or not. The matter of fact was not denyed by Jew or Gentile: The firſt Chriſtians were not charged with having forged the Hiſtory of the Goſpel.

Of all men in the world, the Jews have no reaſon to queſtion the truth of the matter of fact reported in the Goſpels: And therefore Origen doth deſervedly reprove Celſus, when he feigns a Jew objecting againſt the credibility of the Goſpel hiſtory: And he tells us what he himſelf, in a diſputation which he had with ſome of the wiſe men of the Jews, ſaid to them upon this occaſion; his words are theſe. Tell me, Origen contra Celſ. l. 1. ſince there were two perſons who lived in the world, of whom were ſtoried incredible things, and ſuch as are above humane nature, viz. Moſes your Law-giver, who wrote of himſelf; and Jeſus our teacher, who wrote nothing of himſelf; but is teſtified of by his Diſciples in the Goſpels: what reaſon is there that Moſes ſhould be eſteemed worthy of belief, whom the Egyptians reproached for a Magician; and that Jeſus ſhould not be believed becauſe ye accuſe him.

3. That we have no reaſon at all to ſuſpect thoſe books which give us the hiſtory of theſe things. If we be allowed to ſuſpect an ancient hiſtory, yet we ought not to do it without juſt cauſe. Either becauſe the Authour is not known, or is of no credit; or becauſe it appears that the writing hath been corrupted, or we have ſome collateral evidence which moves us to withhold our aſſent. Nothing of this can be ſaid in the preſent caſe: Theſe books are not Anonymous, and all men are agreed that they were written by thoſe men whoſe names they bear. Theſe men are not to be ſuſpected, for they wrote of things which they ſaw, and of thoſe times in which they lived. It could not be their intereſt to put a cheat upon the world, but againſt all their intereſt in this and the other world too. There is a perfect harmony and agreement among them: and all the marks and tokens of ſincerity that we can deſire.

It cannot be denied indeed that in the writings of theſe men there is ſome variety, and they ſeem not to ſpeak conſiſtently with one another, in ſome of their relations.

But then they all agree in the main ſtory, and, generally ſpeaking, it is not hard to account for the ſeeming oppoſition in their relations: And it is to be ſuppoſed that our ignorance of the hiſtory, and the phraſeology and uſages of thoſe times and Countries is the true reaſon, why they ſeem to thwart with one another, when really they do not. Beſides it is an argument that theſe men did not combine and lay their heads together to put a trick upon the world. For if they had (which they could have no cauſe to doe) it would have been no hard matter to have avoided not onely contradiction (which they have done) but the very appearance of ſuch a thing.

Theſe Writers give great proofs of their ſincerity: They give none at all of their oſtentation and vain-glory. Euſebius hath well obſerved that S. Matthew diſcovers the baſeneſs of his employment before he followed Chriſt: Euſeb. demonſtrat. l. 3. • . 5. He alone tells us that he was a Publican: And St. Mark, who wrote his Goſpel by the direction, and with the knowledge of St. Peter, ſpeaks ſparingly of thoſe things which tended to St. Peter's praiſe, however he enlarge in relating of his faults.

4. That the Goſpel hath been ſo generally received, is an argument of the truth of it: A lye hath no feet and cannot ſtand long without being diſcovered. Facilè res in ſuam naturam recidunt ubi veritas non ſubeſt. There were a great many eyes upon Chriſtian Religion when it advanced in the world, and it did not want ſubtile and inquiſitive enemies. The fraud would have been detected if there had been any: It was entertained by men of wit and learning, and ſuch as made diligent enquiry after truth.

5. It did not ſpread by force and bloud, as the Turkiſh Religion hath done; not by craft and worldly policy, by humane arts and Religious cheats; but by ſuffering and by tears, by hardſhips and by ſeverities. Men were willing to ſhed their bloud in teſtimony of it, and part with all that was dear to fleſh and bloud. All our ancient books tell us, that this was the duty and practice of Chriſtians: men do not uſe to be forward to loſe their lives, and all the comforts of life to confirm a lie: And we muſt think thoſe men void of all ſenſe, that would dye to confirm a forgery and lie, when their death would ſerve to confirm a Religion which ſeverely forbids all Lying and diſſimulation. And though ſome men may have died in a falſe belief, or a belief of ſome principles which are not really (though to them they ſeem to be) true; yet it is not credible that a great number of men ſhould be content to die in confirmation of a matter of fact, which they knew to be falſe, or did not know to be true. When Arrius Antoninus perſecuted the Chriſtians in Aſia, they came about his Tribunal and offered themſelves to death, which made him cry out 〈 in non-Latin alphabet 〉 , &c. O wretched men, Tertullian. ad. Scapul. can ye not find precipices or halters to take away your lives? 'Tis a great argument of the truth of theſe things, that men were forward to confirm them with their bloud.

CHAP. VII. The CONTENTS.

That the Meſſias, according to the predictions of him, was to ſuffer. This proved againſt the Jews. Of the vanity of their twofold Meſſias, the Son of Joſeph, and the Son of David. The reaſon why the Jews make uſe of this pretence. That Jeſus did ſuffer. That he ſuffered thoſe things which the Meſſias was to ſuffer, Luk. 24.26, 46. and Act. 3.18. conſidered. Zech. 9.9. to be underſtood of the Meſſias, this proved againſt the Jews at large. Of the kind of Chriſt's death. Crucifixion was none of the Jewiſh capital puniſhments. Of the Brazen Serpeat, Numb. 21. St. John ch. 3.14. conſidered. The Jewiſh Writers acknowledge that the brazen Serpent was ſymbolical, and ſpiritually to be underſtood. Of the time when Jeſus ſuffered, that it did exactly agree with the type of the ſufferings of the Meſſias: A large digreſſion concerning this matter. Exod. 12.6. conſidered: Caſtalio juſtly cenſured for his ill rendring that place. Of the two Evenings among the Jews. The ground we have for it in the Scriptures. The teſtimony of R. Solomon. Of the practice of the Jewiſh Nation, as to the time of offering their evening Sacrifice, and the Paſſeover: This ſhewed from their beſt Authours. An objection from Deut. 16. v. 6. anſwered. Jeſus died at that time when the Paſchal Lamb was to be ſlain. Of the place a • d many other particulars relating to the ſufferings of Jeſus. Of the great cauſes and reaſons of the ſufferings of the Jeſus. Of the Burial of Jeſus.

I Shall now proceed to the conſideration of the Sufferings of Jeſus, and from thence prove that our Jeſus is the Chriſt.

That Jeſus did ſuffer, the Jews do confeſs, and they make to ſcruple to grant it. And he is upon that ſcore reproached by them, and upon the ſame account, his Diſciples and Followers have been ſcorned by the world, who profeſſed a Faith in a Crucified Saviour, and expected to be ſaved by him, who did not ſo much as ſave himſelf from the moſt painfull and ignominious death.

When I ſpeak to the ſuffering of Jeſus, I mean his ſufferings in the largeſt ſenſe, and not onely his Death: However I ſhall principally conſider his death here, and from that eſpecially ſhall prove him to be the Chriſt. And for the better ſpeaking to this whole matter, I ſhall proceed in this method.

Firſt, I ſhall ſhew that the Meſſias who was promiſed was to ſuffer. Secondly, that Jeſus did ſuffer. Thirdly, that from the ſufferings of our Jeſus, it does appear that he is the Chriſt. Fourthly, I ſhall enquire after the cauſes or reaſons of the ſufferings of Chriſt.

Laſtly, I ſhall direct you to ſome practical application.

I ſhall ſhew that the Meſſias promiſed of old was to ſuffer. And this eſpecially againſt the Jews, who do not deny that Jeſus ſuffered, but do deny him to be the Meſſias the Son of David, becauſe he ſuffered. This is the ſcandal of the Croſs, at which the Jews ſtumble and fall. Here they are offended, and at a ſtand. Now that the Meſſias was to ſuffer, and Jeſus not to be rejected upon that account, will appear if we conſider the following particulars.

Firſt, I muſt premiſe that it is a very unreaſonable thing, that Jeſus ſhould be reproached or rejected upon the ſcore of his ſufferings. The Jews have no cauſe for this reaſon to ſcorn him, as they commonly do: For his ſufferings do not ſpeaking him an evil perſon, or one unfit to deliver and ſave his followers from the greateſt evils, viz. from the power and evil effects of our ſins.

I grant indeed he was mean and very poor: And what then? Was not the Jewiſh Law-giver Moſes ſo alſo? Was he not expoſed to the waters, forced to fly his Country, and tend upon a flock in a foreign Country? Was not Jacob, the Father of the Jewiſh tribes, a poor Syrian ready to periſh, had he any thing more than his ſtaff when he went to Padan Aram? Was not David, from whom the Meſſias was to deſcend, a keeper of his Father's Sheep?

If Jeſus ſuffered and were put to death, what then? Have not theſe been the lot and portion of the moſt righteous men in the world? Was not righteous Abel killed, when wicked Cain lived and built a City? Is it any blot upon the memory of David that he was perſecuted; of Zechariah that he was ſtoned; of Iſaiah that he was ſawn in ſunder? Are the holy men and Prophets of old to be rejected, becauſe they ſuffered reproaches, or were put to death? Why ſhould Jeſus then be rejected becauſe he was put to death? This does not ſpeak him an evil man.

The Jews very well know what the Pſalmiſt ſays of the ſufferings of God's own people.Pſal. 79.1, 2, 3, 4. O God the Heathen are come into thine inheritance, thy holy Temple have they defiled, they have laid Jeruſalem on heaps: The dead bodies of thy Servants have they given to be meat unto the fowls of the Heaven; the fleſh of thy Saints unto the beaſts of the earth: Their bloud have they ſhed like water round about Jeruſalem, and there was none to bury them: We are become a reproach to our neighbours, a ſcorn and deriſion to them that are round about us.

Theſe were indeed ſevere ſufferings, and upon whom did they light? The Text informs us that they fell upon God's inheritance upon his ſervants, and Saints: And what ever reproach this were to the Heathen who inflicted theſe ſufferings, it is none at all to the Sufferers themſelves.

In a word, very excellent men among the Jews, and the beſt among the Heathens were poor, and ſuffered the greateſt evils, and no wife man ever thought the worſe of theſe Sufferers; and it is therefore very unjuſt to reject Jeſus merely upon that account. I add

Secondly, that it was foretold by God himſelf, that the Meſſias ſhould ſuffer. I ſhall not give in all the particulars which make for this purpoſe.

That of Iſaiah, Chap. 53. is moſt clear and remarkable to my preſent purpoſe. In that Chapter the ſufferings or the Meſſias are graphically deſcribed: And there never was any people or perſon, to whom all thoſe particulars recited in that Chapter could belong, but to our bleſſed Saviour, who is the Meſſias there foretold. The Jews (I mean the more ancient among them) underſtood that place of the Meſſias; and whereas among the later Jews we ſhall find ſome Interpret them to another ſenſe, (whether of the people of Iſrael, Joſiah, L'Empereur refutat. Abravenel Comment. in Iſa. c. 53. or ſome other perſon) yet it is manifeſt, and hath been made ſo, that the words muſt be underſtood of the Meſſias; and were never fulfilled by any people or any other perſon whatſoever. To whom elſe can thoſe words belong but to the Meſſias, and in whom were they ever fulfilled, but in our Jeſus onely, where it is ſaid: He is deſpiſed and rejected of men, a man of ſorrows and acquainted with griefs. For never was there a ſorrow like that of our Jeſus: Where ſhall we find a perſon to whom the following words can belong? He hath born our griefs, and carried our ſorrows: He was wounded for our transgreſſions, he was bruiſed for our iniquities, the chaſtiſement of our peace was upon him, and by his ſtripes we are healed. All we, like Sheep, have gone aſtray, we have turned every one to his own way, and the Lord hath laid on him the iniquity of us all. And as theſe ſufferings could be the ſufferings of none but of the Meſſias onely, ſo the patient bearing them muſt belong to him too, and was remarkably accompliſhed in our Jeſus: He was oppreſſed and he was afflicted, yet he opened not his mouth: He is brought as a Lamb to the ſlaughter, and as a Sheep before her Shearers is dumb, ſo he openeth not his mouth. I may afterward have occaſion to ſhew how remarkably the following words alſo were fulfilled in our Jeſus, as they were foretold of the Meſſias; where 'tis ſaid that he made his grave with the wicked, and with the rich in his death.

In the firſt promiſe of the Meſſias, it was intimated that he ſhould ſuffer, it being predicted that the Serpent's ſeed ſhould bruiſe the heel of the ſeed of the Woman.Gen. 3.15.

I might to this purpoſe ſhew at large from the Old Teſtament, that the Meſſias was to ſuffer; Thoſe perſons who were the moſt Eminent Types of him, were very great ſufferers: And though all the ſacrifices were ſlain, yet thoſe ſacrifices which did typifie his death moſt eminently, were moſt intirely conſumed by the fire; and as their bloud was carried into the holy place, ſo their body was burnt without the camp, as our Saviour himſelf ſuffered without the gate. If we look into the Pſalms and Prophets, we ſhall find frequent predictions of the ſufferings of Chriſt.

Thirdly, this is ſo plain a truth,Abkath Rochelim. l. 1. and ſo undeniable even by the Jews themſelves, that the later of them have deviſed a ſuffering Meſſias, the Son of Joſeph of the tribe of Ephraim: And now they ſpeak of a twofold Meſſias, one the Son of Joſeph to ſuffer death, (if need be) another the Son of David to ſave and to deliver them.

This indeed is a vain conceit, 'tis groundleſs, and 'tis novel: It hath no foundation in the Holy Scriptures, nor in their moſt ancient and genuine Writers. 'Tis deſtitute of all reaſon and all fair pretence: And we may, by the ſame pretence,That the Meſſias was to ſuffer, Trypho does acknowledge. 〈 in non-Latin alphabet 〉 . Trypho in Juſt. Marr. aſwell ſet up a great many as two: But as vain a conceit as 'tis, it will ſerve our turn againſt the Jews: For they betake themſelves to this refuge, becauſe they cannot deny that the Meſſias was to ſuffer. And though it ſerve to no other purpoſe, yet it ſerves to this, that we have gained the point we contend for, againſt themſelves, viz. that the Meſſias was to ſuffer, and that therefore our Jeſus ought not to be rejected upon that account.

That our Jeſus did ſuffer: This is confeſſed on all hands: The Jews deny it not, but mention him frequently with ſcorn upon this account.

I ſhould be very vain if I ſhould be operoſe under this head: He muſt be very ignorant, who hath not heard of the ſufferings of Jeſus. His whole life, aſwell as his latter end, was almoſt a perpetual ſuffering. He was born in a ſtable, and he died upon a Croſs. He ſuffered from his firſt entrance into the world, to his going out. The meanneſs of his Birth did not protect him from being perſecuted by Herod; He was after this a man of ſorrows and acquainted with grief, and there hath been no ſorrow like unto his ſorrow. He faſted and was tempted, he was acquainted with hunger and with thirſt, with great poverty and contempt; He met with falſe friends, and implacabe enemies; He was always doing good, and recieveing evil.

And after all at the cloſe of his life, he was a moſt eminent ſufferer: If there be any ſuffering in great pains and agonies; in being ſcoffed and derided, in being buffeted and ſcourged, in a bloudy ſweat, or a bitter cup: In a crown of Thorns, in the Spear and in the Nails: He ſuffered, if to be forſaken and betrayed, to be unpitied in trouble and to be denied; to be flouted and ſcoffed at, be any thing of a ſuffering: He ſuffered, if to die be to ſuffer, and to die upon a Croſs among malefactors. If the bloud of the Croſs, if the ſhame and curſe of it, if the pain and ſcandal of it ſpeak any ſufferings, our Lord did indeed ſuffer.

From the ſufferings of our Jeſus, it does appear that he is the Chriſt.

I do not mean that the bare ſufferings of Jeſus, are an argument that he is the Chriſt: For ſufferings are not a ſufficient argument alone. And though the Meſſias were to ſuffer, yet ſo might, and ſo did Impoſtors alſo. But as the Meſſias was to ſuffer, ſo it was predicted what he ſhould ſuffer; and we ſhall find that our Jeſus did ſuffer thoſe very things which the Meſſias was to ſuffer: and all things duely conſidered, we ſhall find this (eſpecially in conjunction with what hath been and is to be ſaid) a very good proof that Jeſus is the Chriſt.

And this I take to be the meaning of our Saviour's words to his Diſciples going to Emmaus: Ought not Chriſt to have ſuffered Theſe things? And of his words to the Apoſtles afterward: Thus it is written, and Thus it behoved Chriſt to ſuffer, Luk. 24.26, 46. St. Peter tells the Jews, that thoſe things which God before had ſhewed by the mouth of all his Prophets, that Chriſt ſhould ſuffer he hath ſo fulfilled, Act. 3.18. Our Saviour himſelf ſaid Thus it muſt be, Mat. 26.54, 56. To the ſame purpoſe we find the Diſciples ſaying: For of a truth againſt thy holy Child Jeſus whom thou haſt anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Iſrael were gathered together; for to doe whatſoever thy hand and thy Council determined before to be done. Act. 4.27, 28.

We ſhall find afterward, that Jeſus did ſuffer all that which the Chriſt was to ſuffer. And ſome of theſe ſufferings were ſuch as were not likely to have been the portion of Jeſus: But ſo it was, though Herod and Pontius Pilate, though the Jews and the Gentiles had an hand in the ſufferings of Jeſus, they did at the ſame time (though they deſigned it not) fulfill ſome Prophecies of old, and this was ſo eminently done, that we have from hence a very great proof that Jeſus is the Chriſt.

I ſhall not look over all the ſufferings of Jeſus from the time of his birth, to the moment of his death; I ſhall begin no ſooner than the laſt week of his life; and ſhall more eſpecially conſider thoſe particulars which attended upon his death.

We have a remarkable Prophecy in the Prophet Zechariah, and the words are theſe: Rejoice greatly O Daughter of Zion; ſhout O Daughter of Jeruſalem: Behold thy King cometh unto thee: He is juſt and having ſalvation, lowly and riding upon an Aſs, and upon a Colt the foal of an Aſs. That this place is a prophecy of the Meſſias no Chriſtian can doubt, and the Jew ought not to deny. R. Solomon confeſſes frankly 〈 in non-Latin alphabet 〉 i. e. It is impoſſible to interpret it but of King Meſſiah: R. Solom. in Zech. 9.9. And as it is very agreeable to the words to expound them of the Meſſias, Theſe words of R. Solomon are tranſlated by Raymundus in his Pugio fidei, pag. 656. in to words which contradict the ſenſe of them: viz. Non poteſt hoc exponi de Rege Meſſia; when he affirms that they ought not to be expounded of any other perſon. And that the Jews do underſtand theſe words of the Meſſiah is ••• ved at large by Bochart: de S. S. Animalibus. lib. II. c. 17. ſo it well agrees with the ſenſe of the Ancient Jews too.

For it was the ſenſe of the Jews that this place was meant of the Meſſias, and we find among the writings, which we have of theirs, plain intimations of it. There is a fabulous relation that the Aſs which Abraham ſadled (Gen. 22.) was created on the evening of the Sabbath, Pirke R. Eliezer. cap. 31. and that Moſes rode upon the ſame Aſs when he came into Egypt; and farther the Son of David ſhall ride upon the ſame, they ſay: hence it is ſaid, Rejoyce greatly O daughter of Zion, &c. From this fabulous relation it is evident that this place was underſtood of the Meſſias. Bereſith Rabb. in Gen. 49.11. To the ſame purpoſe the words are underſtood by another ancient writer who repreſents it as the ſenſe of their Rabbins.

It was upon the tenth day of the firſt month when our Saviour rode upon an Aſs into Jeruſalem and fulfilled this Scripture, and in the Paſſeover-week in which he ſuffered, Our Saviour was now ready to be Sacrificed for us, and as the Paſchal Lamb in Egypt was taken up on the tenth day, ſo did our Lord our Paſchal Lamb on that very day, preſent himſelf in that City, where the ſame week he was ſentenced to death.

For the reſt of the words of the Prophecy, they do very well agree to our Jeſus, as it is certain they were meant of the Meſſias. Thy King cometh unto thee, he is juſt and having Salvation, lowly: Never were there any perſons to whom theſe words could ſo duely belong, as our bleſſed Saviour.

He was a King indeed, and denies it not, before Pontius Pilate, though he profeſſed that his Kingdom was not of this world. As ſuch a perſon the Meſſias was promiſed of old, and it was foretold that he ſhould erect an everlaſting Kingdom in the Prophet Daniel. The Jews expected a temporal Prince indeed, they being themſelves a carnal people: Our Lord did not appear like an earthly Prince, but as one born from Heaven, and that would erect an heavenly and ſpiritual Kingdom in the world. A King he was in the beſt and the higheſt ſenſe: and when he was crucified, the main of his accuſation written on his Croſs, was, that he was King of the Jews.

That he was juſt, malice it ſelf cannot deny of our bleſſed Saviour; He was for giving both God and Caeſar their due. He paid Tribute when it was demanded, and would not excuſe himſelf from the publick payment, to which he was not yet ſtrictly obliged. And he took care of the Levitical Prieſt-hood alſo: And where he had cleanſed the Leper, he takes order that the Prieſt ſhould not loſe the profit, which in ſuch a caſe he was wont to receive. He wronged no man, and though he were poor, yet he took care to give every man his due, and to reſerve ſomething for the poor alſo. His righteouſneſs was ſo exemplary, that the Jews who thirſted after his bloud, knew not how to effect his death: They had procured falſe witneſſes indeed, but their teſtimony was ſo incoherent, and ſo lewd, that the Jews themſelves were forced to uſe another device, (ſince that, frequently made uſe of againſt his followers) viz. to repreſent him as an Enemy to Caeſar; And now Pilate, to approve himſelf to the Roman power, delivers up Jeſus to be crucified. But ſtill he pronounced him innocent, who gave him up to be crucified: He waſhes his hands, and declares himſelf openly in behalf of Jeſus.

What follows does eminently belong to our Jeſus, as it was ſpoken of the Meſſias; Having Salvation. The very name Jeſus by which he was commonly known and called, ſpeaks Salvation. And it was given him by the direction of an Angel, Mat. 1.21. becauſe he was to ſave his people from their ſins. And as he came to ſave what was loſt, ſo we ſhall find that he fulfilled that deſign, and anſwered that bleſſed Name by which he was called, he ſaved ſome from hunger and thirſt, ſome from diſeaſes and poſſeſſions, ſome from ſickneſs, and others from death, and all that believe on him from Hell and the wrath which is to come.

For what follows in the Prophet, that he was to be lowly, agrees exactly to our Jeſus: For whether by lowly be meant poor, as that Hebrew word uſed in the Prophet ſignifies; or, meek, as it is there rendred by the LXXII Interpreters (whoſe rendring St. Matthew alſo follows) It is certain that our Jeſus was both poor and meek in a very eminent degree: So poor that he had not what the Foxes did not want, where to lay his head. And for his meekneſs and lowlineſs of mind, he was the moſt eminent and unparrelled example that ever was in the world.

I ſhall proceed now to the conſideration of the death of Jeſus, and thoſe particulars which do more immediately relate thereunto.

And not to inſiſt upon every particular which makes to my preſent purpoſe, I ſhall take notice

Firſt, of the kind of his death, and that was the death of the Croſs. A death it was that Jeſus, one would have thought, ſhould not have died: For beſides that it was the vileſt and moſt ignominious death, a death of ſlaves and the moſt profligate villains: Beſides this, it was not like to be the portion of Jeſus. Sanhedr. cap. 7. (I.) Becauſe it was not a Jewiſh puniſhment, but a Roman one. The Jewiſh four Capital puniſhments were ſtoning, burning, ſtrangling, and killing with the ſword. (II.) Becauſe if this had been one of the Jewiſh puniſhments, yet it could not by the Jewiſh Law have been the lot of Jeſus: For whereas the high Prieſt Pronounced him guilty of Blaſphemy, and they who were by him judged him thereupon worthy of death;Levit. 24.16. we know that ſtoning was the death appointed in that Caſe, not onely by the after conſtitution of the Jews, but alſo by the Law of Moſes.

But it was foretold that the Meſſias ſhould ſuffer this kind of death: And God's decrees and Counſels ſhall come to paſs.

The Jews had a figure of this in the Wilderneſs: Our Jeſus put them in mind of it in theſe words. As Moſes lifted up the ſerpent in the wilderneſs, even ſo muſt the Son of man be lifted up, Joh. 3.14. The ſtory is very well known: The people for their ſin were bitten with fiery Serpents, and many of them died. The people beg of Moſes in this diſtreſs, that he would intercede for them, that the fiery Serpents might be removed: Moſes prayed to God in their behalf, and by God's direction he makes a Serpent of braſs, and put it on a pole, and they which were bitten looked upon this brazen Serpent and were healed, Numb. 21. This Serpent that was lifted up in the Wilderneſs was a type of the death of Chriſt, and of the kind of his death; and the effects of the brazen Serpent, upon them who looked on it, did typifie the virtue received by true believers from the death of Chriſt. To this purpoſe this of the brazen Serpent is applyed by our Saviour;Dominicam crucem intentabat. Tertullian. adv. Judaeos. 〈 in non-Latin alphabet 〉 . Juſtin. Mart. pro Chriſtian. Apol. II. Moſes made that Serpent, 〈 in non-Latin alphabet 〉 . Theodor. in IV. Reg. Quaeſt. 49. and by the ancient Chriſtian Writers is frequently mentioned as a type of the Croſs and paſſion of our bleſſed Saviour. And that it is rightly applyed by Jeſus and his followers I ſhall ſhew againſt the Jews.

Certain it is that the Jews do allow that this brazen Serpent was a figure of ſomething elſe,Vid. Buxtorf. Hiſt. Serpent. Aenei c. 5. Juſt. Martyr Dialog. cum Tryph. and that it had a ſpiritual ſenſe and meaning. And when Juſt in Martyr in his Dialogue with Trypho the Jew, inſiſted upon this as a type of the death of Chriſt, and appealed to the company what reaſon (excluding that) could be given of this matter; one of them confeſſed that he was in the right, and that himſelf had enquired for a reaſon from the Jewiſh Maſters but could meet with none. The Authour of the book of Wiſedom calls it 〈 in non-Latin alphabet 〉 ,Wiſed. 16.6, 7. a ſymbol (or ſign) of Salvation. For he that turned himſelf towards it (ſays he) was not ſaved by the thing that he ſaw, but by thee that art the Saviour of all. It was an extraordinary and ſupernatural thing, that the likeneſs of a Serpent ſhould cure the venomous bite of a living one. Abravenel & R. Bechai in Num. 21. Philo Jud. de Agricultura, & Leg. Allegor. l. 3. The Jewiſh Writers confeſs it to be miraculous, and that there was in it a miracle within a Miracle. Philo the Jew (as I intimated before in the fourteenth page of this diſcourſe) does in ſeveral places mention the difference between the Serpent of Eve and the Serpent of Moſes, or this brazen Serpent of which I am now ſpeaking: He makes one directly oppoſite to the other; and that which deceived Eve to be a ſymbol of voluptuouſneſs, and in token thereof doomed to goe upon his belly, Gen. 3.14. But this of Moſes to be a ſymbol of fortitude and temperance. That was the deſtroyer of mankind, this the Saviour of the Iſraelites. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 . i. e. every one that ſees it (the brazen Serpent) ſhall live. Very true: For if the mind bitten with Eve's Serpent, which is voluptuouſneſs, can ſpiritually diſcern the beauty of Temperance: i. e. The Serpent of Moſes, and through it, God himſelf, he ſhall live: Onely let him ſee and conſider. This Serpent then of Moſes was a ſymbol or ſign of ſomething better than it ſelf.

And in its firſt inſtitution it was intended for a ſign or ſymbol of ſome future good: This is very probable from the very words of the Text; Moſes is Commanded to make a fiery Serpent and ſet it upon a pole (ſo we render it) or ſet it for a ſign, as the words may be rendred from the Hebrew Text. The vulgar Latine hath it, pro ſigno i. e. for a ſign. And to the ſame ſenſe it is rendred by the Syriac, the Chaldee, and the Greek Interpreters: And this rendring is followed by Philo the Jew, and by Juſtin the Martyr in his Dialogue with Trypho. And this ſenſe is no way inconſiſtent with the ſenſe which our Interpreters give.

This was a very fit type of Chriſt, and of his death upon the Croſs; by him we are redeemed from the ſting of death, or ſin, (1. Cor. 15.56.) and the power of the Devil that old Serpent (Heb. 2.14.) him God ſent in the likeneſs of ſinfull fleſh, and he did by this way condemn ſin in the fleſh, Rom. 8.3. The Jewiſh Maſters tell us upon this occaſion 〈 in non-Latin alphabet 〉 i. e. It was not the Serpent that killed, but it was the ſin. Chriſt by taking away our ſin ſaves us: But they in the wilderneſs were ſaved us: But they in the wilderneſs were ſaved by an unlikely way. From the ſting of a Serpent by the figure of one. There was nothing in the matter or figure of the Serpent which healed them. It was the fitter type of Chriſt; we are healed by his ſtripes, and have the hope of life by his death.

But the Crucifixion of the Meſſias was likewiſe foretold by Zechary. Zech. 12.10. Joh. 19.37. Pſ. 22.16. Joh. 20.25. They ſhall look upon me whom they have pierced. St. John who was an eye-witneſs of the crucifixion of Jeſus, does not onely aſſure us that he was really Crucified, but alſo puts us in mind that this prophecy was verified. The Pſalmiſt had foretold no leſs. They pierced my hands and my feet: This was fulfilled in our Jeſus, who diſdained not after his Reſurrection to confirm a doubting Diſciple, who would not believe unleſs he ſaw the print of the nails.

Secondly, the time of his death, and that agrees with the type of it, I mean the Paſchal Lamb: For Chriſt is our Paſſeover who is ſacrificed for us, (1 Cor. 5.7.) and to this purpoſe, It will be well worth our while to enquire after the preciſe time of ſlaying the Paſchal Lamb, that great and eminent type of our Saviour's death, and to conſider how well it agrees with the time of of our Saviour's death: Now 'tis expreſly commanded that the Paſchal Lamb ſhould be killed in the evening, Exod. 12.6. And we are to enquire what that expreſſion does import.

Our Marginal reading will be of uſe in this enquiry, which inſtead of, in the evening renders it, between the two evenings, and that not without the warranty of the Hebrew Text: There is great variety in the ſeveral verſions of theſe words among the Ancient and Modern Tranſlators: I do not intend to repreſent that variety in this place. Some of them are very reconcileable to the ſenſe of the original, others agree very exactly with it, and indeed I have not met with any more wide among the Moderns than that of Caſtalio who very ill renders it, ſub crepuſculum i. e. about the twylight; as if the Paſchal Lamb were not to be ſlain till it began to be dark, which is ſo fond a conceit, that I ſhall not need do any more than name it. Jun. and Tremell. keep ſtrictly to the original Text, & render it inter duas Veſperas, between the two evenings. It is my buſineſs to inquire what is meant by this expreſſion, between the two evenings.

And by the way, I cannot but take notice of the interpretation of Aben Ezra upon this place, who gives us this account of the two evenings. The firſt he would have to be the time when the Sun ſets, the ſecond when the remaining light after Sun-ſet leaves the earth; between theſe two, he ſuppoſes the ſpace of an hour and three quarters or thereabouts: This interpretation agrees well with Caſtalio's ſub crepuſculum, but 'tis an interpretation that is extravagant; for beſides that, it does not allow of a clear light for the remaining ſervice after the killing of the Paſchal Lamb, nor yet give time enough for the whole ſervice of the ſolemnity; beſides this I ſay, the Authour of this interpretation ſeems to quit it, and betake himſelf to another in his following words. For he, being preſſed by an objection againſt this interpretation, which he attempts not to anſwer, confeſſes that there was a tradition among them, which obliges them to kill the Paſchal Lamb after the Sun did evidently decline from its meridian.

We are therefore ſtill to ſeek what is meant by this expreſſion, between the two evenings, in which time the Iſraelites were obliged to kill the Paſchal Lamb, and then to ſee whether this preciſe circumſtance of time were alſo fulfilled in the death of our Saviour.

Now for the better underſtanding of this expreſſion, we muſt know that as the Jews day conſiſted of twelve hours, ſo all their ſorenoon was accounted morning, Joh. 11.9. and from thence all the afternoon was accounted evening: And then their evening was divided into two, viz. the former and the latter evening: The former evening was veſpera declinationis, and was to be reckoned from their ſixth hour, or our twelve at noon, to Sun-ſet; for from that time the Sun declined from its 〈 in non-Latin alphabet 〉 or height. Their latter evening was veſpera occaſus, their Sun-ſetting; ſo that the intermedial time between the Sun's declenſion and ſetting is that time which is between the two evenings. Let us then conſider what warrant we have for this. And

Firſt, the holy Scripture ſeems to give us ground to believe that the latter part of the Jewiſh day was divided into theſe two evenings. To this purpoſe we read that the unclean perſon was to be removed out of the camp, and it is added, But it ſhall be when evening cometh on (that is, in the former evening as the following words aſſure us) he ſhall waſh himſelf with water. And when the Sun is down (there is the latter evening) he ſhall come into the camp, Deut. 23. v. 11. Of the former evening are thoſe words ſpoken, where 'tis ſaid of the Levite and his Wife that they tarried untill after noon (or till the day declined, as 'tis in the Hebrew) and they did eat both of them. And then 'tis added by the Levite's Father-in-law, Behold now the day draweth towards evening, and, the day groweth to an end, Judg. 19.8, 9. Of the ſame evening the following words ſeem to be underſtood: And it came to paſs in an eveningtide, that David aroſe from off his bed, &c. 2 Sam. 11.2. What we render, in an evening-tide, the vulgar renders poſt meridiem, i. e. afternoon: Nor does it ſeem to be tranſlated amiſs. For it was the cuſtome in thoſe Eaſtern Countries to take reſt after dinner: Of this we have an inſtance in the place where it is ſaid that Rechab and Baanah went, and came about the heat of the day, to the houſe of Iſhboſheth who lay on a bed at noon, 2 Sam. 4.5. Of the latter evening we have mention, Joſ. 10.26, 27. Mark 1.32. And it is very obſervable to my preſent purpoſe that what St. Luke tells us was done when the day began to wear away, 〈 in non-Latin alphabet 〉 . that is in the declenſion of the Sun, or in the afternoon, (Luk. 9.12.) St. Matthew tells us was done when it was evening, (Mat. 14.15.) that is, in the former evening; for that is evident not onely from the words of St. Luke, but from what follows in St. Matthew after thoſe words: For after Chriſt had fed five thouſand, and the fragments taken up, and the multitude ſent away (all which took up ſome conſiderable time) it is ſaid that Chriſt went apart into a mountain, and then again the Text ſays, when the evening was come he was there alone, v. 23. which muſt be the latter evening, for it cannot be that which is mentioned, ver. 15.

Secondly, I add, to what I have ſaid before, the teſtimony of R. Solomon on the place, who gives us this interpretation of theſe words, between the two evenings, viz. 〈 in non-Latin alphabet 〉 i. e. From ſix hours and upwards is called between the two evenings, becauſe the Sun declines then towards its going down, &c. ſo that according to him there are two evenings, that of the declination of the Sun, and the latter evening, which we call night. And he affirms the intermedial time between theſe two to be what is meant here by between. the two evenings.

Thirdly, With what hath been ſaid let us compare the practice of the Jewiſh nation which will ſhew how the nation underſtood theſe words. We find that it was commanded that the continual burnt offering was to be offered alſo between the two evenings, Num. 28.4. This was the preciſe time of the daily evening ſacrifice. And what the Jewiſh practice was we may beſt learn from their writings.Peſach. c. 5. m. 1. In the Miſhua we read their practice. 〈 in non-Latin alphabet 〉 That is, the daily evening ſacrifice was killed at the eighth hour and an half (and that anſwers to our half an hour after two a clock) and it was offered up at the ninth hour and an half; that is, at half an hour after three; In the evening of the Paſſeover it was killed at half an hour after the ſeventh hour, and offered up at half an hour after the eighth— And if the Eve of the Paſſeover fell upon the Eve of the Sabbath it was ſlain half an hour after the ſixth hour (that is, half an hour paſt our twelve a clock) and offered up half an hour after the ſeventh hour (that is, at our half an hour paſt one) and the Paſſover after it. Hence then we may perceive that though the Jews were commanded to offer their daily evening ſacrifice between the two evenings, they did ordinarily offer it up about the ninth hour (or half an hour after three a clock) which was alſo the time of prayer; (Act. 3.1.) or that time of prayer which among the Jews is called 〈 in non-Latin alphabet 〉 , Vid. Maimon. H. Tephill. c. 3. ſect. 2. and was an attendant upon the daily evening ſacrifice; ſo that the Jewiſh practice gives us to underſtand what is the meaning of this expreſſion between the two evenings, viz. that ſpace of time which is between the Sun's declenſion (which is the beginning of the former evening) and Sun-ſet, which is the latter evening. What they were required to doe between the two evenings, that they did about the ninth hour of the day, which was the intermedial ſpace between the two evenings. And whereas the continual or daily evening ſacrifice, and Paſchal Lamb alſo were to be ſlain and offered up between the two evenings, we find the daily ſacrifice was firſt to be offered up, and therefore began ſooner, but then that ſervice at the earlieſt did not begin till paſt noon, and then the Paſſeover ſucceeded into that time which was in the ſtricteſt and exacteſt ſenſe between the two evenings. Vid. Maimon. Hal. Tamid. & Muſaph. cap. 1.

To what hath been ſaid I ſhall add the Teſtimony of Joſephus, Joſeph. Antiqu. l. 14. c. 8. who muſt needs be ſuppoſed very well to underſtand the uſages of his own people: He tells us, ſpeaking of Pompey's laying ſiege to the Temple, that it did not hinder the Prieſts from their ſervice at the ſame time, which, ſays he, was performed at that time at the Altar twice a day: 〈 in non-Latin alphabet 〉 , i. e. in the morning, and about the ninth hour. And elſewhere ſpeaking of the Feaſt called the Paſſeover,Il. de Bello Judaico. l. 7. c. 17. he adds, 〈 in non-Latin alphabet 〉 , i. e. at which time they ſlay their ſacrifices from the ninth to the eleventh hour.

Againſt what hath been ſaid it may be objected from Deut. 16. v. 6. That the Paſchal Lamb was to be ſlain at Sun-ſet. The words are theſe—There thou ſhalt ſacrifice the Paſſeover at even, at the going down of the Sun, at the ſeaſon that thou cameſt forth out of Egypt. By which words it ſeams to be implied that the going down of the Sun was the ſet time when the Paſſeover was to be ſlain. In anſwer to which I deſire theſe particulars may be conſidered.

1. That from thoſe words it may be as well concluded that the Paſſeover was to be ſacrificed at the ſeaſon of their coming forth out of Egypt, it being ſaid, There thou ſhalt ſacrifice the Paſſeover at even, at the going down of the Sun, at the ſeaſon that thou cameſt forth out of Egypt. Now, if by the ſeaſon in which they came out of Egypt we underſtand the preciſe time when they came thence, we ſhall find that it was neither in the evening, nor at Sunſet, but very far removed from it; 'tis expreſly ſaid that God brought them out of Egypt by night, v. 1. And this is farther confirmed from what we read, Exod. 12, 29, 30, 31.

2. That therefore the Jewiſh writers do underſtand thoſe expreſſions of the even, the going down of the Sun, and the ſeaſon of their coming out of Egypt, not of one and the ſame time, but of ſeveral times; and that too with a ſeveral reſpect to the ſervices of the Paſchal ſolemnity. This appear from the Targum of Jonathan who paraphraſeth on thoſe words,Vid. Targ. Jonath. in locum. [At even, &c.] thus. And in the evening at the going down of the Sun thou ſhalt eat it, untill midnight, the time of the beginning of your redemption from Egypt. R. Solom. & R. Bechai in Deut. 16.6. But R. Solomon upon thoſe words ſpeaks more explicitly and plainly ſtill: At even, &c. 〈 in non-Latin alphabet 〉 He tells us that in theſe words we have three ſeveral times placed before us. [1.] The time of ſacrificing or killing the Paſchal Lamb, at even, i. e. after the ſixth hour of the day and onward. [2.] The time of eating it, and that is when the Sun ſets. [3.] The time of burning the remainder, and that is the ſeaſon in which they came out of Egypt. And to the ſame ſenſe R. Bechai interprets theſe words.

3. That though theſe three ſeveral times be laid before us, viz. the Even, Sun-ſet, and the Seaſon in which they came out of Egypt, yet is there no need to underſtand any of them as belonging to the ſacrificing the Paſſeover but the even onely. Thou ſhalt ſacrifice the Paſſeover at even, i. e. poſt declinationem ſolis, as Lyra interprets it well. For though it follow at the going down of the Sun, &c. it does not therefore hence follow that thoſe words relate to the ſame matter. For the proof of this I ſhall need go no farther than to the ſecond verſe of this Chapter; there it is ſaid, Thou ſhalt therefore ſacrifice the Paſſeover unto the Lord thy God, of the flock and the herd. Where 'tis evident that the flock relates to the Paſſeover onely, according to the law, Exod. 12.3, 5. And therefore the herd muſt belong to ſome other matter; and therefore the Jews underſtand it of the Chagigah, or the other offerings which were offered up during the Paſſeover.

So that by this time it will not be hard to underſtand what is meant by between the two evenings, which was alſo the time of the daily evening ſacrifice, Num. 28.4. which was wont to be offered up about our three in the afternoon, or their ninth hour, which was alſo a ſtated time of prayer. (Act. 3.1.) It is evident that the time between the firſt deelining of the Sun to its ſetting is that time which is between the two Evenings; And then our three a clock, or their ninth hour, when the day conſiſts of twelve hours, is the exact middle between the two Evenings. Let us now ſee how well the time of Chriſt's death agrees with this.

And that it ſeems to do very exactly; for beſides that he was Crucified at the Paſſeover, ſo he ſeems to have dyed about that moment of time when they were wont to ſlay the Paſchal Lamb, which as I have ſhewed was about their ninth hour. They begin to Crucifie him at the third hour of the day (Mark. 15.25.) at the ſixth hour there was darkneſs over the whole land, untill the ninth hour (v. 33.) at the ninth hour he cries out, my God, my God, &c. (v. 34.) and preſently upon that we read that he gave up the Ghoſt (v. 37.) And that all this happened before the latter Evening (and ſo conſequently between the two Evenings) appears from v. 42, 43. where we read that when even was come Joſeph begs the body of Jeſus: So that Chriſt our Paſſeover, the great Antitype of the Paſchal Lamb dyes between the two Evenings; And as in other particulars our Lord did fully anſwer what was typified of him in that Sacrifice, ſo he does alſo in the time of his death, which was about the ninth hour which was the preciſe time of ſlaying the Paſchal Lamb.

Thirdly, The place of our Saviour's death. This was alſo prefigured of old and fulfilled in the death of Jeſus. We know that the Sacrifices of old were not to be offered up any where but within the camp at firſt, and afterwards at Jeruſalem the place which God had choſen to place which God had choſen to place his name there. Our Lord who was to ſuffer, and to be ſlain a Sacrifice for our ſins, did ſuffer in that place.

In that City he was accuſed, and condemned and abuſed, and afterwards without the Gate he ſuffered death, as ſome of the Sin-offerings under the Law of Moſes were burnt without the Camp. The City of Jeruſalem anſwered to the Camp in the Wilderneſs, and what was done without the Camp at firſt was, when Jeruſalem was choſen, to be done without the Gates of the City [Heb. 13.11.]

Fourthly, let us conſider ſtill more particularly the manner and circumſtances of the death of Jeſus, and we ſhall find what was of old predicted and prefigured was fulfilled in our Jeſus. As for example,

That he was betrayed by his own Diſciple, the Evangeliſts report: And this the Pſalmiſt had foretold long before in theſe words. Mine own familiar friend in whom I truſted, which did eat of my bread, hath lift up his heel againſt me. And what St. John reports is very remarkable to this purpoſe; when our Saviour had told his Diſciples that they were not all clean, intimating that one of them ſhould betray him; he tells us what our Saviour adds. I ſpeak not of you all, I know whom I have choſen: but that the Scripture may be fulfilled, he that eateth bread with me hath lift up his heel againſt me. Now (ſays our Saviour) I tell you before it come, that when it is come to paſs ye may believe that I am he, (v. 18, 19.) His meaning is that they ſhould be confirmed in their belief of him, when they ſhould compare the treachery of Judas which was predicted by the Pſalmiſt, and foretold by himſelf. [Joh. 18.2. with Pſalm 41.9. Joh. 13.10, 11.]

That he was betrayed for thirty pieces of Silver we read in the Goſpel, and the ſame was foretold by the Prophet Zechary, and not onely that but alſo the uſe that this money was put to, viz. the buying the Potters field, [Matt. 26.15. and 27.7, 8, 9. with Zechar. 11.12, 13.]

That he was crucified between two Thieves, the Evangeliſts report, and the Prophet long before had foretold that he ſhould be numbred with tranſgreſſors. And our Saviour a little before his death tells his Diſciples of it in theſe words.Luk. 22.37. For I ſay unto you, that this that is written muſt yet be accompliſhed in me: and he was reckoned among the tranſgreſſors. For the things concerning me have an end, [Matt. 27.38. with Iſai. 53.12.]

When he was upon the Croſs there was given him Vinegar to drink, and no leſs was foretold by the Pſalmiſt, in my thirſt they gave me Vinegar to drink. And our Saviour's thirſt at that time was to verifie that prediction. Jeſus knowing that all things were now accompliſhed, and that the Scripture might be fulfilled, ſaith, I thirſt. Upon which they gave him Vinegar to drink. This is the more remarkable ſtill, becauſe it was contrary to the conſtant cuſtome and courteſie of the Nation, to give him that was condemned to die Vinegar to drink: For whereas ſuch a ſharp liquor is apt to awaken to a ſenſe of pain, the Jews were wont to give ſuch perſons a ſtupifying or Narcotick potion to ruffle and diſorder their minds that they might not attend unto their pain, Maimon. H. Sanhedr. c. 13. viz. Frankincenſe in a cup of Wine. For this they ground themſelves on the words of Solomon. Give ſtrong drink to him that is ready to periſh, and wine to thoſe that be of heavy heart. Let him drink and forget his poverty, and remember his miſery no more. This was the conſtant practice of the Jews, and there is a tradition among them, that the Ladies of the City of Jeruſalem were at this charge of their own good will, towards the poor Sufferers. But for all this practice, what God foretold was fulfilled. [Matt. 27.48. with Pſalm 69.21. Joh. 19.28, 29. Prov. 31.6, 7.]

The Souldiers when they had crucified Jeſus, part his garments, and made four parts, to every Souldier a part; but when they came to his coat, which it ſeems was woven and without a ſeam, becauſe they could not part that, they ſaid among themſelves let us not rend it, but caſt lots for it whoſe it ſhall be. And ſo this ſeemed to be a very caſual and contingent thing; yet was this not without the particular providence of God in order to fulfill the prophecy of the Pſalmiſt, they part my garments among them, and caſt lots upon my veſture. [Pſalm 18.22. with Joh. 19.23, 24.]

The Pſalmiſt predicted of the Meſſias in theſe words. All they that ſee me laugh me to ſcorn, they ſhoot out the lip, they ſhake the head, ſaying: He truſted on the Lord that he would deliver him: let him deliver him, ſeeing he delighted in him. Let us hear now what the Evangeliſt tells us as to the verifying of this prophecy: He tells us that when Jeſus was crucified, they that paſſed by reviled him, wagging their head, and ſaying, thou that deſtroyeſt the Temple and buildeſt it in three days ſave thy ſelf; if thou be the Son of God, come down from the Croſs: There were others that ſaid, He ſaved others, himſelf he cannot ſave: If he be the King of Iſrael let him now come down from the Croſs, and we will believe him. He truſted in God, let him deliver him now if he will have him. [Pſalm 22.7, 8. with Mat. 27.39.]

The Pſalmiſt reports the very words which the Chriſt ſhould ſpeak upon the Croſs. My God, my God why haſt thou forſaken me? And we find that Jeſus about the ninth hour cryed out Eli, Eli, Lama ſabacthani? i. e. My God, my God why haſt thou forſaken me? And if the Prophet Iſaiah tell us when he reports that he poured out his ſoul unto death, that he did alſo make interceſſion for the tranſgreſſors; I am ſure St. Luke tells us that Jeſus, when he was upon the Croſs interceded for his greateſt Enemies, praying for them and ſaying Father forgive them, for they know not what they doe. Pſalm 22.1. with Mat. 27.46. Iſai. 53.12. with Luk. 23.34.]

The ſame Prophet deſcribes the patient ſufferings of the Meſſias in theſe words, He was oppreſſed and he was afflicted, yet he opened not his mouth; he is brought as a Lamb to the ſlaughter, and as a Sheep before her Shearers is dumb, ſo he opened not his mouth. Never was this Scripture ſo eminently fulfilled as it was by Jeſus. He endured his pain and contempt with a moſt unparallelled patience: He was betrayed by a falſe Diſciple, and with a fraudulent kiſs: Another ſwears he does not know him; the reſt leave him in his extremity: He is ſtricken by the hand of a rude Officer, oppreſſed in the place of Judgment, condemned to die without ſufficient Evidence; he is ſpit upon, buffeted, hooted at and reviled. They carry him from Caiaphas to Pontius Pilate, before whom he anſwers with ſilence and an unheard of patience: From Pilate he is conveyed to Herod, and is ſilent before him alſo; thence he is returned to Pilate; neither one nor the other could find any fault with him. His enemies thirſt for his bloud, are loud and clamorous, our Lord who ſuffers holds his peace. [Iſai. 53.7. Mat. 27.14. Luk. 23.9, 11, 14.]

Though the ſufferings of the Meſſias were particularly predicted as hath been ſaid, and they were very ſevere: yet we are aſſured that a bone of him ſhould not be broken. This was intimated in the Law of the Paſchal Lamb (a very remarkable type of the death of Chriſt) by which it was provided that not a bone of the Lamb ſhould be broken.Abravenel in Ex. 12. This is ſaid to have been ſo appointed for the honour of the holy oblation; and was of perpetual obligation, and not peculiar to the Paſſeover of Egypt. Now this was actually fulfilled in the body of Jeſus, though it were very unlikely it ſhould have happened ſo. For beſides that our Saviour's enemies were barbarouſly cruel towards him, they had a cuſtom among them to break the legs of the crucified, and were at this time eſpecially carefull about it, becauſe of their approaching Sabbath; and had actually broken the bones of the two Malefactors which hung by him; and were come to the body of Jeſus for the ſame end: But finding him dead they pierced his ſide, but brake not his bones; not without a very remarkable providence of God. And this was done that the Scripture might be fulfilled, A bone of him ſhall not be brokea. [Exod. 12.46. Joh. 19.36.]

If what hath been ſaid be conſidered duely, we ſhall have great cauſe from the ſufferings of Jeſus to believe him to be the Chriſt.

I come now to enquire into the cauſes or reaſons of the ſufferings of Chriſt.

For it cannot be ſuppoſed that Chriſt, who was a moſt innocent perſon, ſhould ſuffer a moſt painfull and ignominious death, without ſome weighty cauſe and great ends. And what thoſe are you may learn from the following particulars.

1. He ſuffered in our ſtead, and to procure our pardon and acceptance, and Salvation. We do believe that he ſuffered for us men and our Salvation; and maintain againſt the followers of Socinus, that this death was a piacular Sacrifice, and that his ſufferings were a vicarious puniſhment upon the account, and for the expiation of our ſins: Or, that he died to make ſatisfaction for our ſins.

For the proving of this, let us conſult the holy Scriptures, and we ſhall find that they do abundantly teach us this truth.

It is granted on all hands that the Prophet Iſaiah (Chap. LIII.) ſpeaks of the ſufferings of the Meſſias. And he gives us ſuch an account of them, as ſpeaks them to be undergone not onely for our ſakes but in our ſtead alſo. Thus he is ſaid to bear our griefs, and carry our ſorrows, (v. 4.) And if thoſe words do not import this ſenſe yet thoſe which follow do very much confirm us in this belief: He was wounded for our tranſgreſſions, he was bruiſed for our iniquities; the chaſtiſement of our peace was upon him, and with his ſtripes we are healed. (v. 5.) Theſe words do plainly import that the fault was ours, and that for that fault the Meſſias ſuffered. It was our tranſgreſſion and our iniquity, but the wounds and bruiſes due to them fell upon him. The chaſtiſement and ſtripes were his, the peace and healing, thereby procured, belong unto us. In a word, though we finned, and were liable to ſuffer upon that account yet he ſuffered for us: If this be not plain enough let us proceed: All we like ſheep have gone aſtray: we have turned every one to his own way, and the Lord hath laid on him the iniquity of us all. (v. 6.) The plain and natural ſenſe of which words is this, that whereas we had ſinned and had made our ſelves obnoxious to puniſhment, yet God did not puniſh us as we deſerved, but the Meſſias in our room and ſtead. To the ſame purpoſe we read afterward: He was cut off out of the land of the living, for the tranſgreſſion of my people was he ſtricken. (v. 8.) And after thoſe words we read that his ſoul ſhould be made an offering for ſin. (v. 10.) It is certain that a ſin or treſpaſs-offering under the law of Moſes was expiatory and piacular, and the beaſt was offered inſtead of the offender; and God did accept the bloud of the ſacrifice in the room of the life of the perſon who had ſinned.

Let us now conſider what we read in the New Teſtament to the ſame purpoſe: Our Bleſſed Saviour in his ſolemn prayer, a little before his paſſion, hath theſe words: For their ſakes (ſpeaking of his Diſciples) I ſanctifie my ſelf, that they alſo might be ſanctified through the truth. That is, Chriſt did offer up himſelf as a victim or ſacrifice for them, as the Greek word is obſerved to ſignifie: And that ſacrifice alſo is to be looked upon as a piacular and expiatory one. And to that purpoſe it is well obſerved that the prayer (Joh. 17.1, 2, &c.) by which Chriſt conſecrated himſelf unto his death is like unto that which the Jewiſh High Prieſt uſed when he conſecrated or offered up the victims of the day of expiation before the Altar. [Joh. 17.19.]

Agreeably to what hath been ſaid St. Paul ſpeaking of Chriſt tells us, that God hath made him to be ſin for us, who knew no ſin. Of which words I can give no other ſenſe but this, viz. that though Chriſt were innocent himſelf yet God thought fit to give him up to death, as a piacular ſacrifice for our ſins. And to the ſame purpoſe St. Peter tells us that Chriſt bare our ſins in his own body on the tree. [2 Cor. 5.22. 1 Pet. 11.24.]

The divine Authour of the Epiſtle to the Hebrews tells us that Chriſt did by himſelf purge our ſins: And that he was once offered to bear the ſins of many. And that he offered one ſacrifice for ſins. [Heb. 1.3. c. 9.28.1.10.12.]

And we find that the expiation of our ſins is imputed to the death of Chriſt in the Holy Scriptures. We have an altar whereof they have no right to eat, which ſerve the Tabernacle. For the bodies of thoſe beaſts, whoſe bloud is brought into the ſanctuary by the High Prieſt for ſin, are burnt without the camp. Wherefore Jeſus alſo, that he might ſanctifie the people with his own bloud, ſuffered without the gate. By ſanctifying the people nothing leſs can be meant than the expiation of their ſins, and as this was done under the law of Moſes by an expiatory ſacrifice, ſo was it done by the bloud of Jeſus (the anti-type of thoſe ſacrifices which he ſpeaks of in that place) who ſuffered without the gate. St. John tells us that the bloud of Jeſus Chriſt cleanſeth us from all ſin. [Heb. 13.10, 11, 12. 1 John 1. v. 7.]

And this is farther confirmed to us from this that our Saviour's bloud is ſaid to be a price paid for us, by which we are bought and redeemed. For this cauſe he is the Mediatour of the New Teſtament, that by means of death for the redemption of the tranſgreſſions that were under the firſt Teſtament, they which are called may receive the promiſe of eternal inheritance. To which I ſhall add thoſe words of the Apoſtle to the Epheſians, where ſpeaking of Chriſt he ſaith, In whom we have redemption through his bloud: And to the Coloſſians, In whom we have redemption through his bloud, even the forgiveneſs of ſins. [Heb. 9.15. Eph. 1.7. Col. 1.14.]

To what hath been ſaid very much may be added to the ſame purpoſe, viz. that our Lord himſelf hath ſaid that he came to give his life a ranſom for many. (Matt. 20.28.) That of St. Paul to the ſame purpoſe (1 Tim. 2.6.) And thoſe words of our Lord, This is my bloud of the New Teſtament, which is ſhed for many for the remiſſion of ſins (Matt. 26.28.) Again theſe words of the Apoſtle: Chriſt hath redeemed us from the curſe of the law; being made a curſe for us. (Gal. 3.13.) Chriſt is elſewhere ſaid to be the propitiation for our ſins. [1 Joh. 4.10.]

I ſhall not need to add any more Teſtimonies to thoſe already named: For though there are many others yet theſe are ſufficient: And indeed they do ſo plainly acquaint us with the end of Chriſt's death that he muſt uſe great art that can ſtrain them to another ſenſe.

For what the Socinians object againſt this doctrine, viz. that it renders God's kindneſs leſs (which yet is greatly magnified in the Scripture) in giving his Son: This objection I ſay can be of no force at all.

For though God thought fit for the honour of his juſtice that ſin ſhould not altogether go unpuniſhed, and gave us his Son to make our peace and redeem us from miſery with his pretious bloud, yet is this no diminution to the free grace and mercy of God. 'Twas the infinite mercy of God which moved him to find out this way, in which we can claim nothing. 'Twas intirely the mercy of God that provided us this remedy. Our pardon is free to us whatever it coſt our Lord to procure it. We have great cauſe to adore the love of God, and the unparallelled charity of our Bleſſed Saviour. Our free pardon, and Chriſt's redemption; the infinite mercy of God, and the ſatisfaction of his juſtice are not things that are inconſiſtent. The Apoſtles words teach us this truth, with which I ſhall conclude this particular. Being juſtified freely by his grace through the redemption which is in Jeſus Chriſt, whom God hath ſet forth to be a propitiation, through faith in his bloud; to declare his righteouſneſs for the remiſſion of ſins that are paſt through the forbearance of God. To declare I ſay, at this time his righteouſneſs that he might be juſt, and the juſtifier of him that believeth in Jeſus. [Rom. 3. v. 24, 25, 26.]

And thus I have conſidered the death of Chriſt as a ſacrifice for ſin, and conſequently as a great inſtance of the love of Chriſt, who was content to dye that we might live. And therefore when we are exhorted to love one another we are preſſed to it from this conſideration. Walk in love as Chriſt alſo hath loved us, and hath given himſelf for an offering, and a ſacrifice to God for a ſweet-ſmelling ſavour [Eph. 5.2.]

2. The death of Chriſt is to be conſidered as the death of a Teſtator; for ſo is Chriſt to be conſidered alſo. He himſelf calls his bloud the bloud of the New Teſtament, or the New Teſtament in his bloud. I very well know that the Greek word, which we render Teſtament does ſignifie Covenant; but yet it does not always do ſo in the New Teſtament. For ſometimes it ſignifies the laſt Will or Teſtament of a Teſtator. And when it does ſo it does not exclude the notion of a Covenant neither, but rather imply it. For the right we have to the inheritance is one part of the Covenant, but then the declaration of that right is peculiarly and properly the part of a Teſtament; which ſignifies the laſt will of a man by which he diſpoſeth of his goods. [Matt. 26.28. Mark 14.24. Luk. 22.20.]

Our Bleſſed Saviour is ſaid to be the heir of all things. And we are elſewhere told that, the Father loveth the Son, and hath given all things into his hand. And we are farther informed upon what account it is that the Father loveth the Son (and conſequently hath given all things into his hands) in theſe words of our Saviour, Therefore doth my Father love me, becauſe I lay down my life. From whence it is Evident that upon the account of the voluntary death of Chriſt this full power and authority is given to Chriſt as the great Mediator between God and man: Chriſt was in the form of God, and thought it not robbery to be equal with God; But made himſelf of no reputation, and took upon him the form of a ſervant, and was made in the likeneſs of men, and being found in faſhion as a man, he humbled himſelf, and became obedient unto death, even the death of the Croſs. [Heb. 1.2. Joh. 3.35, 10, 17. Phil. 2.6.]

Thus low did the Son of God ſtoop for our Salvation, from being equal with God to the likeneſs of men, and from the form of God to that of a ſervant; from life to death, from glory to ſhame and contempt: If you would know the effects of all this, the next words will inform us: Wherefore God alſo hath highly exalted him, and given him a name which is above every name; That at the Name of Jeſus every knee ſhould bow of things in heaven, and things in earth, and things under the earth: and that every tongue ſhould confeſs that Jeſus Chriſt is Lord to the glory of God the Father.

Our Bleſſed Saviour a little before his death bequeaths a Kingdom to his followers as a Teſtator in theſe words, and I appoint unto you a Kingdom, 〈 in non-Latin alphabet 〉 . as my Father hath appointed unto me. [Luk. 22.29.]

But then by his death he procured our right to this glorious inheritance. For where a Teſtament is, there muſt alſo of neceſſity be the death of the Teſtator. For a Teſtament is of force after men are dead: otherwiſe it is of no ſtrength at all whilſt the Teſtator liveth. 'Tis the death of the Teſtator that makes way to the Heir: He hath no claim till the Teſtator dye. But upon his death his title is unqueſtionable, and it is not in any man's power to alter what is thus ſetled and confirmed. Though it be but a man's Teſtament, yet if it be confirmed, no man diſanulleth or addeth thereto. [Heb. 9.16, 17. Gal. 3.15.

Our Lord ſuffered the moſt ſhamefull and painfull death: He did this voluntarily and not by Conſtraint. He dyed not inteſtate, nor yet like other Teſtators, who when they have made their Teſtaments do avoid death with all their care and skill, and are not willing to part with their lives for the benefit of their Heirs or Succeſſours. 'Twas otherwiſe with our Saviour: I lay down my life (ſays he) no man taketh it from me but I lay it down of my ſelf: I have power to lay it down, and have power to take it again. [Joh. 10.17, 18.]

Now after Chriſt had ſuffered death and riſen from the dead he tells his Followers of the plenitude of his power and authority. All power is given unto me (ſays he) in heaven and in earth. And a while after his own aſcenſion into heaven, he ſends the Holy Ghoſt, which is the earneſt of our inheritance. [Mat. 28.18. Eph. 1.14.]

3. The death of Chriſt is to be conſidered as the death of a Martyr or a Witneſs. Our Bleſſed Saviour had profeſſed himſelf to be the light of the World, the Meſſias whom the Scriptures had foretold, and that he came from heaven, and that he was the Chriſt the Son of the Bleſſed. It is of great moment that theſe truths ſhould be ſufficiently confirmed to us: Upon theſe things depends the whole Religion that he taught. If theſe things be ſufficiently proved, we can make no doubt of the truth of any part of the Doctrine which Jeſus taught. [Joh. 8.12. c. 5.39, 6, 40. Mark 14.61, 62.]

Now it will appear that the death of Chriſt does mightily confirm theſe truths, and that Jeſus gave up himſelf to death for the ſame end and purpoſe. When Pilate asked Jeſus whether he were a King or not; Jeſus anſwered, thou ſayeſt that I am a King [that is, Jeſus anſwered in the affirmative] To this end was I born, and for this cauſe came I into the World, that I ſhould bear witneſs unto the truth. With reſpect to the undaunted courage of Jeſus before Pilate St. Paul ſaith that before Pontius Pilate he witneſſed a good confeſſion. [Joh. 18.37. 1 Tim. 6.13.]

'Twas upon this account that Jeſus was put to death: He was accuſed indeed of ſomething elſe that was charged upon him. But the Teſtimony was weak and incoherent; that with which he was born down was that he profeſſed himſelf to be Chriſt a King: Or, as it is in St. John, becauſe he made himſelf the Son of God. Our Saviour was ſilent when the falſe witneſſes accuſed him. But when the High Prieſt asked him, if he were the Chriſt the Son of the Bleſſed; and he anſwered I am, &c. We find thereupon the High Prieſt renting his Cloaths and ſaying, what need we any farther witneſſes? ye have heard the blaſphemy, what think ye? and they all condemned him to be worthy of death. [Luk. 23.2. Joh. 19.7. Mark 14.61.]

Our Saviour dyed for his adhering to this great truth, and that he did ſo, muſt be acknowledged a great confirmation of it and of the Religion which he planted, Life is too ſweet a thing to be trifled away for nothing: Much leſs will a man in his wits dye in confirmation of a lye: Had Jeſus been diſpoſed he might have kept out of the way of his enemies, or have ſaved himſelf by denying the truth: He had now a great temptation before him either to renounce what he had profeſſed, or by ſome trick or mean art or other to eſcape the danger. But he is far from taking any ſuch courſe to deliver himſelf, but inſtead thereof confirms the truth with his own Bloud. He was ſo far from diſowning himſelf to be the Son of God, that he continues in that profeſſion to the laſt breath. And when he hung upon the Croſs he twice calls God his father, when he prayed for his enemies and gave up the Ghoſt. This did mightily confirm his Doctrine, and was one great end of his ſufferings. [Luk. 23.34.46.]

Hence it is that the bloud (or the ſufferings of Chriſt, eſpecially his death) is reckoned among thoſe who bear witneſs in earth. And Jeſus Chriſt is called the faithfull witneſs. And we are then ſaid to be partakers of Chriſt, when we hold the beginning of our Confidence ſted • aſt unto the end. [1. Joh. 5.8. Rev. 1.5.]

The bloud of Chriſt did not onely waſh away our ſins, but did alſo clear the innocency of our Bleſſed Saviour. And it was attended with ſo many rare circumſtances, and fulfilled ſo many prophecies, and was born with ſuch an admirable patience, that it did convince men of the innocence of Jeſus and conſequently of the truth of his Doctrine. The veil of the Temple was rent, the earth did quake, the rocks clave in ſunder, and graves were opened, and the Sun drew in its light, inſomuch that the Centurion that beheld theſe things could not forbear to ſay, Truly this was the Son of God. [Mat. 27.54.]

And no wonder after all this that thoſe who renounced Chriſtianity are ſaid to count the bloud of the Covenant (i. e. the bloud by which the new Covenant was ratified and confirmed) wherewith he was ſanctified (that is Chriſt was conſecrated or ſanctified ſee Joh. 17.19) an unholy thing i. e. the bloud not of an innocent perſon but of a Criminal. [Heb. 10.29.]

Having conſidered the death of Chriſt, as the death of a Victim or Sacrifice, of a Teſtatour, and of a Martyr or Witneſs;

4. I ſhall now conſider it as a Pattern, and great example to us. And thus the Scriptures repreſent it. He ſuffered for us le • ving us an example that we ſhould follow his ſteps. Our Saviour gave us an example that we ſhould follow his ſteps. 1. Pet. 2.20. Our Saviour gave us a moſt excellent example in his whole life: But then at his death he gave us alſo a very eminent example of the following vertues and graces.

1. Of Patience and meekneſs under all his ſufferings and reproaches. And his example was without a parallel. Never was there ſo great a mirrour of theſe graces. He did no ſin, neither was there guile ſound in his mouth. Who when he was reviled, reviled not again: when he ſuffered he threatned not, but committed himſelf to him that judgeth righteouſly. In this Jeſus was ſo conſpicuous that when we are exhorted to Patience we are directed to look upon him, the authour and finiſher of our faith. And it will be a very uſefull meditation for us under all our ſufferings and all the reproaches which we meet withall. He was guilty of no ſin, but yet was numbred among tranſgreſſours. He had but few followers, and by one of them he is Letrayed, denied by another, and in his greateſt extremity forſaken by all the reſt. He is pronounced innocent and yet ſentenced to death by the ſame breath, abſolved and condemned by one and the ſame Judge. He is forced to bear his own Croſs, reviled and buffeted, derided and ſcoffed at by an inhumane multitude whom he came to ſave, and whom he had obliged by the greateſt benefactions. He was innocent and deſerved not this uſage, Omnipotent and able to revenge it: But inſtead of that he does not ſo much as threaten thoſe whom he could eaſily have deſtroyed; He bears all with an unparallelled meekneſs and patience, and made it appear that theſe vertues were as invincible as his cauſe was juſt. He is ſilent under the greateſt clamours of his Enemies, His perſecutours have leſs patience than he that ſuffers. And when the whole creation trembles, when the Sun withdraws its light, and the rocks rend in pieces, and the graves give up their dead, and the Veil of the Temple is torn in pieces, then is Jeſus quiet and ſtill: This example does moſt powerfully reprove our peeviſhneſs and diſcontent, our anger and our heat under the obloquy and other ſufferings which we endure and generally have deſerved. [1 Pet. 2.22, 23. Heb. 12.1, 2.]

II. Of forgiveneſs of Enemies. They were our Lord's enemies to whom he was the greateſt friend. And of all Enemies 'tis the hardeſt to forgive them. He that did eat of his bread lift up his heel againſt him. His own Diſciple betrays him, and his own People thirſt after his bloud, and his wounds he receives from thoſe whom he came to ſeek and ſave. A robber is preferred before him, and he is numbred with tranſgreſſours. He had fed their hungry, healed their ſick, diſpoſſeſſed their Daemoniacks, reſtored ſight to their blind, given ſtrength to their infirm, life to their dead: Many good turns he had done them, and yet they treat him rudely and barbarouſly, they cry to have him Crucified, and inſult over him in his ſufferings; what doth our Lord do all this while? does he call for Fire from Heaven to devour his enemies? Does he menace them with an approaching deſtruction? Does he exclaim againſt their proceedings? No: he opens not his mouth unleſs it be to pray for theſe his Enemies. Father forgive them, &c. can we remember theſe things and bear a grudge againſt our Brother? Can it now be hard for us to forgive our enemies when Chriſt with his laſt breath prayed for his? Chriſt forgave and he died for our forgiveneſs, and is it now a poſſible thing for us not to forgive even then when we commemorate the death of Chriſt? Let all bitterneſs, and wrath, and a • ger, and clamour, and evil ſpeaking be put away from you, with all malice. And be ye kind one to another, tender hearted, forgiving one another, Even as God for Chriſt's ſake hath forgiven you. [Luk. 23.34. Eph. 4.31, 32.]

III. Of the profoundeſt humility and condeſcenſion: The world never beheld a pattern of this grace which could compare with this of our Bleſſed Saviour's. He ſtooped from Heaven to earth when he was born. From the immenſity and happineſs, the power and infinity of a God, to the limits of a womb, the miſeries of a man, the proportions and infirmities of a Child, the weakneſſes of a Mortal, and the humble circumſtances of a poor and mean condition. If we look upon Jeſus in the manger we ſhall ſee a glorious example of humility. But if we turn our eyes upon him as he hung upon the Croſs we ſhall ſee an example great enough to extinguiſh out of our minds every proud thought for ever. Here we may ſee him who was found in the faſhion of a man humbling himſelf lower ſtill as he was obedient unto death even the death of the Croſs. [Philip. 2.8.]

Methinks after this we ſhould never be in danger of a proud thought of our ſelves: we cannot ſure after this example think any office too mean for us in which we may do any good office to one another. Here is enough to extinguiſh for ever all our ambition and pride, and contempt of our poor Brother. Nothing that we can do can be called a great condeſcenſion after this humiliation of the Son of God.

IV. Of reſignation to the will of God. This our Lord was the moſt conſpicous mirrour and example of. He was a man (ſin onely excepted) like one of us; ſenſible of hunger and thirſt, of pain and ſorrow, and theſe things pained his fleſh as they do ours. His ſoul was ſorrowfull and very heavy: His ſweat was like drops of bloud; great was his agony, and his ſorrow beyond expreſſion. He ſaw before his eyes a moſt painfull and a moſt ſhamefull death. He is about to drink a moſt bitter cup. Theſe things were grievous to his humane nature, and therefore he prays that (if it were poſſible) this cup might paſs from him; but after all he ſubmits himſelf to the will of God: Not as I will but as thou wilt. And how inſtructive is this to us! We ſinners may be aſhamed to murmur when our Lord reſigned himſelf. Well may we ſubmit under our little and deſerved evils, when he that was without fault reſigned himſelf up to God. [Mat. 26.39.]

V. Of the greateſt Charity to Mankind. Greater love than this hath no man than that he lay down his life for his friend. This is the higheſt flight of friendſhip, and we have but a very few examples in our books of ſuch a Degree of Charity. Some few (I'll grant) have done this, none have gone beyond this, beſides our Lord Jeſus. For he died for his Enemies and for the Ungodly: This example ſhould conſtrain us to do good to all, even to evil men and to our greateſt Enemies. [Rom. 5.6.]

VI. Of the greateſt fortitude and the trueſt courage. He bore witneſs to the truth with his bloud, and was ſtedfaſt in the profeſſion of it to his laſt breath. The moſt ſharp and ſhamefull death, the moſt barbarous uſage and treatment could not prevail upon him to deny the truth, or to fall into an impotent paſſion, and revenge himſelf. He does in cold bloud chuſe rather to dye the worſt kind of death, than to quit the profeſſion of the truth, or to deſtroy his Enemies. This is indeed an argument of true greatneſs of mind.

We are much miſtaken in our conceit about Valour or fortitude. To Forgive an Enemy, and to chuſe to dye rather than to do an evil thing ſpeaks a generous and a great mind, and is a certain proof of Courage and true Fortitude. But he is a man of a weak mind who will do an evil thing to ſave his life, and revenge himſelf upon him that affronts him or does him wrong; Revenge ſpeaks a defect of wit and courage. The meaneſt creatures they are who are peeviſh and waſpiſh, and prone to bite him that toucheth him. Leniter qui ſaeviunt ſapiunt magis. Anger reſteth it in the boſom of fools: Non eſt magnus animus quem incurvat injuria. They are but little and feeble folk that are ruffled by every injury or calumny. The more impotent and weak any creature is the more eaſily provoked, and nothing is a more certain ſign of a narrow and mean ſoul than is revenge.

—Quippe minuti Semper & infirmi eſt animi, exigui que voluptas Ultio; continuò ſic collige, quòd Vindicta Nemo magìs gaudet quàm faemina, &c.

Well, ſo it was, our Saviour ſhewed great Courage and reſolution, and hath given us therein a great example of Chriſtian fortitude and reſolution.

I ſhall now make ſome application of what hath been ſaid.

I. What hath been ſaid may ſerve to recommend to us a ſuffering condition, which Chriſt hath ſanctified by his own Sufferings. When we ſuffer we are like the Author and finiſher of our faith. It becomes us not to be diſmayed with our ſufferings who profeſs a faith in a crucified Redeemer. For by ſufferings our Religion was planted, by ſufferings it grew up and prevailed in the World.

This was the way in which Jeſus went before us into his glory; And if we ſuffer with him we ſhall likewiſe be glorified together. It is no little comfort to us to think that our Lord hath led us the ſame way, and that he did overcome the world after this manner, which is indeed the nobleſt conqueſt of it.

II. We may hence be exhorted to a frequent mediation of the death and ſufferings of Jeſus Chriſt: Form what hath been ſaid it appears plainly that we are nearly concerned in theſe things: For Chriſt did not ſuffer upon his own account but upon ours, and we are very much concerned in the benefits of his death.

[1.] As we expect our pardon upon the account of his merit and ſatisfaction. He was a ſacrifice which made attonement and expiation for our crimes, as he died for our Sins. [2.] As we hope for an eternal inheritance upon the account of the death of Chriſt, who hath made way for us by his death, and by death entered himſelf before into an eternal inheritance. [3.] As we are confirmed in the truth of his holy Religion by the Teſtimony of his bloud, with which this new covenant between God and man was ratified and confirmed. [4.] As we are conſtrained by the glorious example he gave us in his ſufferings to patience, and charity, and ſelf-reſignation, &c. of which he hath given us the moſt powerfull example.

III. We may hence be exhorted to a frequent and diligent partaking of the Sacrament of the Lord's Supper, which is appointed as a ſtanding memorial of the death of our Lord Jeſus Chriſt. We ought not onely to embrace but welcome all theſe opportunities, as thoſe which lead us to the contemplation of Chriſt's death upon which our hopes to depend.

It is an unſpeakable privilege that we are admitted to this favour: And had we the due ſenſe, which we ought to have upon our minds, of the love of God in giving us his Son, and the love of our Lord in giving up himſelf to death for us, and the unſpeakable benefits which thence accrue to us, we ſhould need no words of perſuaſion, no law or ſecular intereſt to invite us to the doing of that which is ſo plainly our duty, and ſo much our intereſt to doe.

Our ſpiritual hunger and thirſt are the onely ſafe and laſting principles, as well as the acceptable ones from whence we ought to be moved.

If our ſouls be once poſſeſſed with an ardent love of God and our Bleſſed Saviour we ſhall not make excuſes, and ſhall be ſo far from that, that it will not be an eaſie thing to ſtay away; and nothing leſs than a violent detention will keep us back.

And thus I have from the ſufferings of Jeſus made it appear that he is the Chriſt.

Before I proceed to ſpeak to the reſurrection of Jeſus I ſhall ſay ſomething of his Burial. Of the Meſſias it was foretold that he ſhould not onely die but be buried, and not onely buried but honourably interred alſo. And what was foretold of him was fulfilled in our Jeſus, though it were very unlikely to have come to paſs.

That the Meſſias ſhould be buried is foretold by the Pſalmiſt. Thou wilt not leave my ſoul in Hell, (or, in the grave) neither wilt thou ſuffer thine holy one to ſee Corruption. We have no diſpute with the Jews about the burial of Jeſus; for they who grant that he died will not deny that he was buried; it being the cuſtome of the Jews to allow burial to all men, even to the greateſt malefactors whatſoever. [Pſal. 16.10. with Act. 2.31. and Chap. 13.35.]

But it was likewiſe foretold that the Meſſias (though he were to ſuffer an ignominious death) ſhould be honorably buried. This was foretold of the Meſſias and was eminently fulfilled in our Jeſus.

Of the Meſſias it is ſaid that he was cut off out of the land of the living. And then it follows. And he made his grave with the wicked, and with the rich in his death, becauſe he had done no violence, neither was any deceit in his mouth. That is, his enemies deſigned him the burial of a malefactor (and he who dies among ſuch is likely to be buried with them alſo) but the Meſſias having done no violence would be reſcued by the providence of God, and honourably buried: [Iſai. 53.9.]

We have another Eminent prophecy of the Meſſias, which cannot be denyed to belong to him by the Jews themſelves, where among other things it is foretold, that his reſt ſhall be glorious; which words may well be allowed to predict the honourable burial of the Meſſias; Abravenel, upon the 53. of Iſaiah, brings theſe words as a proof that what is ſaid (Iſa. 53.9.) he made his grave with the Wicked, cannot belong to the Meſſias, becauſe it is ſaid that his reſt ſhall be glorious: In which he grants two things; Firſt, that the 11th. Chapter of Iſaiah is to be underſtood of the Meſſias, and we find him accordingly expound it of him: Secondly, that theſe words, his reſt ſhall be glorious may well be expounded of the honourable burial of the Meſſias. For elſe what cauſe had he to ſay that theſe words are oppoſite to thoſe if they do not belong to the ſame matter? [Iſa. 11.10. Abravenel, on Iſa. 53.9.)

And as this Jew hath juſtified thoſe Chriſtians, who underſtand this place of the burial of the Meſſias, ſo it is very certain that the place hath been underſtood to belong to this matter by the Ancient Writers of the Church.

The Vulgar Latin renders theſe words, his reſt ſhall be glorious, erit ſepulchrum ejus glorioſum. And we find the Greek interpreters elſewhere render the word reſt to this ſenſe, Juſt. Mart. pro Chriſtian. Apol. 11. Erit in pace Sepultura ejus. Cypr. adv. Judaeos. l. 2. v. Hieron. Epiſt. ad Marcell. as ſignifying burial. Thus, he ſhall enter into peace, they ſhall reſt in their beds (which words Juſtin Martyr underſtands of the Meſſias) is by the Greek rendred 〈 in non-Latin alphabet 〉 , i. e his burial ſhall be in peace.

And this place we find was underſtood of the honourable burial of the Meſſias by the Ancients.

I ſhall now ſhew that theſe things were fulfilled in our Jeſus. Though he were crucified under the Roman power, yet was he buried contrary to the cuſtome of the Romans, who left thoſe that were crucified to the injuries of the air, and Voracity of the fowls: Again though Jeſus died between two theives and died as a malefactor, and though his enemies deſigned nothing more but an ignoble grave with the wicked, yet it was brought to paſs by the providence of God, that his dead body was buried with the rich, and that great honour was ſhewed him in his burial. The body of Jeſus was begged by a rich man named Joſeph, 'twas lapped in clean linen, and laid in his own new Tomb. Nicodemus a Ruler of the Jews, and a Maſter of Iſrael, brings a mixture of Myrrh and Aloes: The good Womans pretious Ointment was poured out for the burial of Jeſus: And when the Sabbath was paſt, ſeveral Women brought ſpices that they might anoint him: In a word, great care was taken about his burial by the rich, by the honourable, and the devout. It was done with care and with coſt, and by Perſons of the greateſt rank and quality. Not to ſay that in after times the place where his body had lain was viſited frequently, and greatly adorned: But I ſhall not need to inſiſt any farther upon this, but ſhall proceed to conſider the Reſurrection of the Meſſias. [Matt. 27.57. Joh. 5.1, 10. with ch. 19.39. Matt. 26.12. Mark 16.1.]

CHAP. VIII. The CONTENTS.

Of the Reſurrection of Jeſus. That we have ſufficient evidence that Jeſus did riſe from the dead. That we have the moſt unexceptionable humane Teſtimony. Why the ſame number of men are called the eleven and the twelve elſewhere, when they were but Ten? John 21.14. Explained. This confirmed by the Teſtimony of an Angel and by Divine Teſtimony. That Jeſus removed all cauſe of doubting of the truth of his Reſurrection: That there were a ſelect number of Men choſen to be witneſſes of the Reſurrection of Jeſus. That theſe witneſſes, as alſo the Evangeliſts are worthy of belief. That it was foretold that the Meſſias ſhould riſe from the dead. The words (Pſ. 11.5.) This day have I begotten thee, are juſtly applyed to this matter: This proved againſt the Jews at large. That Jeſus roſe from the dead is an undeniable proof that he is the Meſſias; and of the greateſt importance to us. Of the time when Jeſus roſe from the dead. Why on the third day? And how he could be ſaid to riſe on the third day who was but one whole day in the Sepulchre; and how this agrees with Matt. 12.40. where Jeſus ſaid he ſhould be three days and three nights in the heart of the Earth? The third day on which Jeſus roſe conſidered as the firſt day of the Week.

IF the ſufferings and death of Jeſus will afford us any arguments to prove him to be the Meſſias; the Reſurrection of Jeſus from the dead, and his exaltation to God's right hand will much more afford us pregnant and unexceptionable proofs that he was the Chriſt the Son of God; and that his Religion which he hath taught us came from God. And for the better ſpeaking to this matter I ſhall

Firſt, ſhew that we have ſufficient evidence that Jeſus did riſe from the dead. Secondly, that this is an unexceptionable proof that he is the Chriſt. Thirdly, I ſhall conſider the time when Jeſus roſe from the dead, viz. the third day.

I ſhall ſhew that we have ſufficient evidence that Jeſus did riſe from the dead. By ſufficient evidence I mean ſuch as is enough to ſatisfie any honeſt and inquiſitive mind; as much, not to ſay much more, as we have for any matter of fact, which we were not the eye-witneſſes of. As much, and more, as we have for other things of the truth of which we neither do, nor can reaſonably, make any manner of doubt; as much as we can reaſonably deſire or expect. And what that is we may learn from the following particulars.

1. We have the moſt unexceptionable humane Teſtimony that can be deſired, that Jeſus did riſe from the dead: For we have it from them who ſaw him, and converſed with him, to whom he ſhewed himſelf alive after his paſſion, by many infallible proofs, being ſeen of them forty days. From them who did eat and drink with him after he roſe from the dead. That there was ſuch a perſons as Jeſus, and that he died the Jews themſelves do not deny. That this Jeſus did riſe again we have the greateſt aſſurance from thoſe who ſaw him: [Act. 1.3. and ch. 10.41.]

Firſt, he appeared to Mary Magdalen, and to other Women: And this appearance to Mary Magdalen was his firſt appearance. [Mark 16.9. Joh. 20.14. Matt. 28.9.]

Secondly, he appeared to two of his Diſciples going to Emmaus. And they were Peter, and Cleophas. That Cleophas was the ſame with Alpheus, (as may be collected from Joh. 19.25. compared with Matt. 27.56. and Mark 15.40.) and this appearance ſeems to be that which the Apoſtle mentions when he ſaith that he was ſeen of Cephas (Luk. 24.13, 18, 34. 1. Cor. 15.5.)

Thirdly, he appeared to the Eleven, ſo indeed they are called; though it is certain that there were but ten of them preſent at that time. For Thomas was abſent: And yet St. Paul ſaith he was ſeen of the twelve. And Thomas is called one of the twelve, when yet the whole number was at that time but eleven. (Luk. 24.33, 36. Joh. 20.19. Ma • k 16.14. Joh. 20.24. 1 Cor. 15.5.

There is no cauſe that any man ſhould upon this account Scoff at the Scriptures, or call in queſtion their divine authority. Had the Writers of theſe books been evil and crafty men, had they combined together to put a cheat upon the World, they might eaſily have avoided ſuch occaſions of offence. And it is to me no little argument of the truth of what they affirm, that they all agree in the main, and differ at the ſame time in ſome circumſtances of delivering it down to us.

The difficulty before us is very ſmall. They are called the twelve, becauſe that was the full number of the Apoſtles of Chriſt before the defection and death of Judas; as well as after the election of Matthias: And nothing is more common than to call a ſociety of men by that number, of which they conſiſt, and by which they are generally called; even when the intire number is not made up: But then they are by the Evangeliſts called eleven, that being the full number when Judas was gone off. And Thomas may well be ſaid to be one of the twelve with reſpect to the full number which was at firſt.

The Jews of all men have no reaſon upon this account to diſparage the Evangeliſts, becauſe they do in this matter ſpeak after the manner of thoſe writings which the Jews allow to be divine. The Sons of Jacob tell Joſeph (when they ſuppoſed him to be dead) that they were twelve brethren, when they acknowledge that one was dead: The youngeſt this day is with our Father, and one is not. And though they were eleven (as they verily beleived) yet they call themſelves the twelve brethren as they were at firſt. And when the twelve Sons of Jacob are reckoned up, it is ſaid, theſe are the Sons of Jacob, which were born to him in Padan-Aram. And yet it is evident that eleven onely of the twelve were born there. This may ſeem too great a digreſſion, and therefore I return, and ſhall under this head onely add that all theſe appearances of our Lord happened upon the ſame day that he roſe from the dead (Gen. 42.13. and ch. 35.26. Joh. 20.24.)

Fourthly, he appeared to the diſciples when Thomas was with them and this was (as it is very probable) the week after his Reſurrection, and upon the firſt day of the week. Thoſe words in St. John, after eight days will very well bear this ſenſe. (Joh. 20.26.)

Fifthly, he appears again to ſeven of his diſciples at the Sea of Tyberias. The occaſion of their being there ſeems to be this. It is well known that our Saviour had told his diſciples that after his Reſurrection he would go before them into Galilee. After Chriſt was riſen the Angel bad the women go and tell his diſciples and Peter that they ſhould ſee him in Galilee as he had ſaid unto them: Accordingly the diſciples go down thither to meet their Lord: while they were there and waited for the appearance of Jeſus, Peter and ſix more go a fiſhing, and then Jeſus appeared to them of which we have a more particular account, Joh. ch. 21. With reſpect to this appearance St. John ſays, This is now the third time that Jeſus ſhewed himſelf to his diſciples after that he was riſen from the dead. And ſo indeed it was, the third time of his appearing to the greater number of his diſciples, though he had appeared before to Mary Magdalen at firſt, and to two of his diſciples Peter and Cleophas at another time. So that though I reckon this the fifth appearance of Chriſt, yet it is ſtill but the third time which he ſhewed himſelf to the greater number of his diſciples. (Joh. 2.1. 1. Matt. 28.16. Matt. 26.32. Mark 16.7. Joh. 21.14.)

Sixthly, our Saviour appeared again to the eleven diſciples at the mountain in Galilee. This Galilee was the Countrey in which he had lived, where he was well known, where he had done many miracles, and whence he had choſen ſeveral if not moſt of his diſciples. This was a more ſolemn appearing of our Lord: It was by appointment, and it was foretold before his death, and his followers are reminded of it after his Reſurrection; and it is very probable that at this time it was that he appeared to five hundred at once, which will ſtill ſpeak this appearance the more conſpicuous and remarkable. (Matt. 28.16, 17.1. Cor. 15.6.)

Seventhly, He appeared to James, and to all the Apoſtles: We have an account of his appearing to all the Apoſtles upon his aſcending up to Heaven. (1. Cor. 15.7. Act. 1.1.)

Here are a great number of very unexceptionable witneſſes. They were thoſe who knew him before, thoſe who ſaw him and converſed with him: They ſaw him often, and a great number they were that did ſo: It is not onely reported by a few terrified Women, or a Melancholick follower or two, but all his Apoſtles who had converſed with him for a conſiderable time, and many others who knew him well bear witneſs to this truth.

2. We have alſo the Teſtimony of an Angel, who told the Women that ſought the body of Jeſus, He is not here, for he is riſen: Nor is it one Angel onely but two as appears from the other Evangeliſts. Theſe Angels, who are not ſent upon mean and inconſiderable employments, attend upon, and publiſh the Reſurrection of Jeſus, and do alſo ſecure the empty Sepulchre from the Jews that they are not able to place another body in the room of that of Jeſus which was riſen (Matt. 28.6. Luk. 24.2. with Joh. 20.12.)

3. We have a divine Teſtimony, and that a moſt irrefragable one; a Teſtimony greater than that of men and Angels. Our Lord had promiſed the Holy Spirit, who ſhould be with reſpect to his diſciples a Comforter, and with reſpect to our Lord himſelf an Advocate to plead his cauſe, and defend his innocence: Now this promiſe is fulfilled, and this holy Ghoſt did bear witneſs to the Reſurrection of Jeſus. After Jeſus was riſen he breathed on his diſciples and ſaid receive ye the Holy Ghoſt; and after his Aſcenſion at the day of Pentecoſt we find the Holy Ghoſt more plentifully beſtowed on his Diſciples. And from thence the Apoſtle argues againſt them who derided them, as thoſe who were full of new Wine, that God had raiſed up Jeſus, who being exalted had ſhed forth this which they now ſaw and heard; and afterwards concludes, therefore let all the Houſe of Iſrael know aſſuredly that God hath made the ſame Jeſus whom ye have crucified both Lord and Chriſt. The effuſion of the Holy Ghoſt was a witneſs of the Reſurrection of Jeſus: And this Teſtimony of the Holy Ghoſt: was a divine one; it was from Heaven. St. Peter tells the Jews that God had raiſed up Jeſus, and exalted him at his right hand; and (ſays he) we are witneſſes of theſe things, ſo is alſo the Holy Ghoſt whom God hath given to them that obey him. [Joh. 14.16. ch. 16.7, 8, 9, 10, 11. ch. 20.22. Act. 2.4, 36, ch. 5.32.]

4. Jeſus did after his reſurrection take away all cauſe of doubt concerning the truth of his Reſurrection. He gave ſufficient proof that the very ſame body which was faſtened to the Croſs, dyed there, and was buried, was raiſed again to life. The Diſciples were at firſt affrighted and ſuppoſed that they had ſeen a Spirit: But our Saviour put them out of all doubt; Behold (ſays he) my hands and my feet. Handle me, and ſee; for a Spirit hath not fleſh and bones as ye ſee me have. He ſhews his hands and his feet: And whereas at his firſt appearing to his Diſciples, Thomas was abſent, and did not believe that he was riſen from the dead, and ſaid moreover, except I ſhall ſee in his hands the print of the nails, and put my finger into the print of the nails, and thruſt my hard into his ſide I will not beleive; our Lord convinced this doubting Diſciple, and gives him the utmoſt evidence and aſſurance of the truth of his Reſurrection. Reach hither thy finger (ſays Jeſus to Thomas) and behold my hands; and reach hither thy hand and thruſt it into my ſide; and be not faithleſs but beleiving; upon which Thomas was convinced and forced to cry out, my Lord and my God. Our Lord gave his followers inſallible proofs of his Reſurrection, in the ſpace of forty days. He are and drank with them, expoſed his body to their view and touch, behold (ſays he) my h • nds and feet that it is my ſelf: and when after this they believed not for joy, and wondred, he took broiled fiſh and honey comb, and did eat before them. Greater aſſurance they were not capable of: [Luk. 24.37, 39, 40, 41, 42. Joh. 20.25, 27, 28. Act. 1.3.10.41. Luk. 24.39, 40.]

5. That the truth of the Reſurrection of Jeſus was abundantly confirmed by thoſe who were the witneſſes of it. So it was (and it was highly fit it ſhould be ſo) that there were a ſelect number of men who were to be the witneſſes of the Reſurrection of Jeſus; theſe were men whom God had appointed and ſet apart for this purpoſe, and ſuch who upon the account of their knowledge of Jeſus, and their readineſs to part with all for the ſake of the truth, were ſitted and diſpoſed for this purpoſe. Thus St. Peter tells us. Him God raiſed up the third day and ſhewed him openly, not to all the people but to witneſſes, choſen before of God, even unto us who did eat and drink with him after he roſe from the dead. The Apoſtles were now the witneſſes of the Reſurrection of Jeſus, this they preach and teſtifie upon all occaſions, and this is their Character and their Office; [Act. 10.41. chap. 1.22. and ch. 3.15. and chap. 4.2, 33. ch. 5.30, 32. ch. 10.30, 31. ch. 13.31. chap. 17.18.]

Now theſe witneſſes did abundantly confirm the truth of this Doctrine, which they preached every where, both by ſigns and wonders which God wrought by their hands; and by an exemplary and holy life. And at laſt by laying down their lives in confirmation of their Doctrine. Upon which account they were witneſſes beyond all exception. For we cannot beleive that men would part with their lives in Confirmation of a lye; or that God would aſſiſt them to do miracles for ſo vile and baſe an end and purpoſe; and they muſt be very profligate wretches who would affirm a matter of fact of which they had not good aſſurance.

The Reſurrection of Jeſus was a truth of the greateſt moment and conſequence whatſoever; upon the truth of this our hope, and all our Religion does depend. It was fit that this truth ſhould be ſufficiently atteſted by perſons of undoubted credit. The death of Chriſt was publick, the whole multitude were witneſſes of his Crucifixion. But they were not vouchſafed the honour of being the witneſſes of his Reſurrection; the truth of his Reſurrection was too valuable to be concredited to an unconſtant and malicious rabble: And therefore God who raiſed up Jeſus, and ſhewed him openly (or gave him to be made manifeſt, as the Greek hath it) did not do it to all the people but to certain ſelect and choſen witneſſes: Theſe men who converſed with him before his death and after his Reſurrection; who had known his life, and heard his Sermons, and been taught by him before that he muſt dye and riſe again; theſe men who had power to confirm this truth with Miracles, and were prepared to confirm it with their bloud, and did perſiſt in it to their laſt breath were witneſſes indeed beyond all manner of exception.

I ſay beyond all exception; for there can be no reaſonable exception brought againſt them: And if we will give our ſelves the leiſure to conſider the thing before us, with due application, we ſhall find no cauſe to except. For if there were any ſuch thing it muſt be becauſe of the thing it ſelf, or matter of fact which is atteſted, or the perſons who do report it.

For the thing it ſelf, viz. that God raiſed up Jeſus, there lies no ſhadow of reaſonable exception againſt it. For that a man ſhould be raiſed from the dead implyes no contradiction either moral or natural. He that beleives that God made the World cannot think it impoſſible to him to raiſe a dead man to life again:Multò minus eſt reſtituere quod fuerit quàm facerequod non fuit. Hieron. ad Pammachium. It is not incredible that he ſhould raiſe a dead man to life, who made all things out of nothing. Nor does it impeach any of the divine perfections to affirm that God raiſed Jeſus to life. No man can reaſonably upon this account think meanly of the divine Being. Upon the whole there is nothing in the thing reported repugnant to right reaſon, nothing unbecoming the divine purity and perfections, nothing incredible to them that are wiſe and good.

For the perſons who report this, if there lye any exception againſt them, it muſt be upon the ſcore of their weakneſs, or wilfullneſs.

It may perhaps be pretended that they were weak men and impoſed upon: That they took up this beleif that Jeſus roſe from the dead upon light and inſufficient grounds, and though they did not contrive to deceive others yet they themſelves were eaſily deceived.

But this cannot be pretended with any reaſon at all: For they did not report that Jeſus was raiſed to life upon hear-ſay or common fame; they did not receive it as a tradition received from others: But they were eye-witneſſes of it. They were men that knew Jeſus before he died, that converſed with him forty days after he roſe from the dead, that had ſometimes doubted of the truth of his Reſurrection themſelves, and had received the utmoſt ſatisfaction that it was that Jeſus who died, that was riſen from the dead; and when they were aſſured of it they taught this doctrine boldly; and they taught no more than what they knew to be true; what they had ſeen and handled that they taught. Nor did this depend upon the Teſtimony of Women or Children or any incompetent witneſſes; or upon a bare and ſingle Teſtimony: But a number of men, the moſt competent witneſſes imaginable, did upon all occaſions affirm that Jeſus was riſen from the dead. There were no leſs than twelve principal witneſſes of his Reſurrection, beſides the many others who ſaw Jeſus after he was riſen. [Act. 1.21, 22.]

Nor can we think that theſe witneſſes did wilfully go about to lye and put a cheat upon other men: We cannot think them ſuch vile perſons, or that they could have prevailed this way.

For beſides that they taught other men to ſpeak the truth, and that they are not accuſed otherwiſe as flagitious perſons, to what purpoſe ſhould they affirm that Jeſus was riſen from the dead if it were falſe? Could they get any thing by ſuch a lye? Was it a ſtep to any honour or preferment to ſay that Jeſus was raiſed to life again? Was this Doctrine pleaſing to the Jews? Would it procure them any favour from the Gentile World? Nay is it not evident that for affirming this the Jews who put Jeſus to death were enraged againſt them? For they arraigned the Juſtice of their Nation, and incenſed their Countrey men to the higheſt degree whatſoever. The Gentiles ſcoffed at them and derided them, and their ſcoffs were the leaſt Evils they ſuffered upon this account; for they continued in this their Teſtimony under torments and even unto death.

Can any man imagine that this was a contrivance and Plot of crafty men? That they combined to put a cheat upon mankind? but to what end ſhould they do this? It is not likely they could engage a conſiderable number in ſuch a combination. It would be hard to find a great many men ſo weary of their lives as to be content to throw them away in confirmation of a lye. Beſides the fraud would have been diſcover'd quickly: For theſe men did not forbear to tell when and where this happened which they were the witneſſes of.

Did ever any men of credit prove theſe witneſſes incompetent? Did they ever deprehend them in a lye or ſpeaking inconſiſtently? Did it appear at any time that they were caught in a falſe ſtory, or that any one of them were forced to recant and retract what he had ſaid?

How came this beleif to ſpread ſo quickly in the world if it had not been true? Could it have any thing elſe to recommend it to the belief of mankind? That it quickly gained an Univerſal belief in the world is undeniable; but how could this be? God atteſted to this truth by enabling theſe witneſſes to work miracles in confirmation of it. That ſo it was no man can doubt that gives any credit to the Teſtimony of others. Had it not been ſo the ſpreading of this beleif, without a miracle, would have been the greateſt miracle of all.

It is plain that we have no reaſon to doubt of the Reſurrection of Jeſus: There is no Hiſtory, no matter of fact, which yet we beleive firmly, that we have that cauſe to beleive as we have this, that Jeſus was raiſed from the dead; and therefore if we do not beleive that Jeſus roſe from the dead, it is not from want of evidence, and ſufficient motives of credibility, but from a faulty principle, and a culpable neglect of ſeeking after the truth.

6. That the Evangeliſts who report the matter of fact, concerning the Reſurrection of Jeſus, are worthy of all credit. For their names are annexed to their writings, they ſet down the time and place where thoſe things happened which they write of; they name the perſons concerned in theſe things; they write of things which happened in their own time, and which they knew to be true. They all agree in the main ſtory, and their different relating of ſome ſmaller circumſtances does but confirm their credit as to the main relation. What can we deſire in any writing which is wanting here? What have we to object againſt theſe writers? Can we ſuppoſe they did conſpire to put a cheat upon mankind? But what reaſon have we for this ſuſpicion? Surely none, but much to the contrary.

For they do not write like men who had combined together to cheat the world. For they own their names, they relate ſomething with ſome ſeeming difference, they mention the time and place where thoſe things happened, which they write; they name many perſons and of ſeveral Nations and ranks that were concerned, they ſtick not to mention their own meanneſs and their own faults and infirmities, and the ſhame and death of their great Lord and Maſter.

Nor could theſe or the other witneſſes of the Reſurrection be induced by any worldly Temptation to tell a lye. They did beleive the Religion which they profeſſed, or they did not. If they did beleive it they durſt not tell a lye, that being directly forbid in that Religion which they beleived to be true. If they did not beleive it themſelves; what could perſwade them to obtrude the belief of it upon other men? They were ſo far from gaining by this courſe that they expoſed themſelves to the malice and rage of men, to the loſs of all things, and the ſevereſt death. Can we believe that they ſhould be ſo fond of what they knew to be a lie, that they would loſe all they had in confirmation of it? Men are not commonly ſo fond of truth as to confirm it with their bloud: Can we imagine that men ſhould perſiſt in a lie to the loſs of all things?At the cloſe of chap. VI. But of this matter I have diſcourſed before, and ſhall not need to purſue it now.

7. That the Reſurrection of the Meſſias was foretold in the old Teſtament, as well as typified; and therefore the Evangeliſts are not to be rejected by the Jews for reporting this matter. The firſt preachers of the Chriſtian faith did confirm this truth from the holy writings which the Jews owned: They proved from them that this was foretold, and they do it beyond all exception, becauſe they argue from thoſe principles which the Jews allowed.

To this purpoſe belong thoſe words Thou art my Son, this day have I begotten thee. That that Pſalm did relate to the Meſſias we are able to prove from the Jewiſh Doctors, who do acknowledge it: And therefore when it was alledged to this purpoſe they cannot ſay that it was an allegation out of a place which did not belong to the Meſſias. The Apoſtle applies thoſe words to this ſenſe; He aſſures us that God hath fulfilled his promiſe in that he hath raiſed up Jeſus again, as it is alſo written in the ſecond Pſalm, thou art my Son, &c. It being confeſſed by the Jews themſelves that the Pſalm, out of which theſe words are cited, is to be underſtood of the Meſſias. I need not go about to juſtifie and make good that it belongs to the matter for which it is alledged. [Pſal. 2.5. Act. 13.33.]

I ſhall onely conſider how fitly theſe words are applied to the reſurrection of the Meſſias. For, thou art my Son, this day have I begotten thee, ſeem rather to relate to the birth than to the Reſurrection of the Meſſias. For the clearing of this matter it is to be conſidered.

That it is no unuſual thing to call the earth our Mother, as well as our Parent from whom we are born; it is very common to call each of theſe by the ſame name: The earth out of which we are taken, and to which we return is our Mother, as well as our Parent from whom we ſpring; and our grave to which we return is our Womb as well as that of our Mothers. When Julius Caeſar dreamed that he had offered violence to his Mother,Sueton. Jul. Caeſar. there were thoſe who did interpret it, arbitrium orbis terrarum portendi, i. e. that he ſhould conquer the earth, quae omnium parens haberetur i. e. which is the common Mother of us all: Id. Tiberius. And when Tiberius died, the people out of hatred prayed Terram Matrem the common Mother the Earth to give him no reception but among the wicked.

Philo the Jew tells us that the earth ſeems to be a Mother, Phil. Jud. de Mundi Opificio. and that thence it was that among the Ancients it was called 〈 in non-Latin alphabet 〉 by a word that at once ſignifies the Earth and Mother, and that according to Plato 〈 in non-Latin alphabet 〉 , i. e. the earth does not ſo much imitate a Woman as a Woman the earth. He tells us farther that nature hath given her breaſts, viz. the chanels of rivers and fountains.

After this manner do the writers of the old Teſtament ſpeak, with whom the grave which receives the dead is called the Womb; and therefore a Reſurrection from thence may well be called 〈 in non-Latin alphabet 〉 or a new birth. Naked came I out of my Mother's womb (ſays Job) and naked ſhall I return thither. What we render thither, the Chaldee Paraphraſt expreſſeth by 〈 in non-Latin alphabet 〉 , i. e. to the grave. Again on the other hand when the Holy Scripture ſpeaks of the Mother's womb it does it after ſuch a manner as refers to the Earth, the 〈 in non-Latin alphabet 〉 or Mother of us all. When the Pſalmiſt ſpeaks of his being formed in the Womb he expreſſes the Womb by the loweſt parts of the earth, which the Chaldee Paraphraſt on the place interprets of the Womb of his Mother. And the Virgin's Womb ſeems to be meant by the 〈 in non-Latin alphabet 〉 , Vid. Paulum Fagium in Gen. 37.35. i. e. the lowermoſt parts of the earth: And to my preſent purpoſe, into the innermoſt parts of the belly, in Solomon, is by the Targum rendred in profundum Sepulchri, i. e. into the depth of the Grave. And we find among the Jewiſh Writers that the Mother's womb is called 〈 in non-Latin alphabet 〉 a ſepulchre. Oholoth c. 7. m. 4. He that is born, and dies, and is buried does but paſs from one Tomb to another. And he that riſes out of the Womb of the earth, or his grave, may be ſaid to be born anew; and therefore it may well be ſaid of our Saviour when he roſe from the dead that he was then begotten: And when the Apoſtle applies thoſe words, this day have I begotten thee, to our Saviour's Reſurrection, he does but ſpeak the language of the Hebrew writers; and the Jews, who own this Pſalm to belong to the Meſſias, have no reaſon to complain that thoſe words of it ſhould be applyed to his Reſurrection. [Job. 1.21. Pſ. 139.15. Eph. 4.9. Pro. 18.18.]

And this manner of ſpeaking is very agreeable to the type of our Saviour's Reſurrection: I mean the Prophet Jonas, who was three days and three nights in the Whales belly, to which the heart of the earth, in which Jeſus was, and from which he roſe, anſwers. (Matt. 12.40.) Jonas is not onely ſaid to have been in the belly (or, bowels as it is in the Hebrew) of the Fiſh (Jonah 1.17.) But when he prayed unto the Lord his God there, and God heard him, he is ſaid to have heard him out of the belly of Hell, or, (as the Marginal reading hath it, and the Hebrew word ſignifies) out of the belly of the grave. (Jon. 2.2.) And when he acknowledges his deliverance he does it in theſe words, Yet haſt thou brought up my life from corruption, O Lord my God. (Jon. 2.6. compare Pſ. 16.10. Act. 2.31.)

Jeſus came from the Virgins Womb and the Womb of the earth. The firſt birth was natalis Imperatoris, the ſecond natalis imperii. The Prince was born when the Virgin brought him forth at Bethlehem, but his Reſurrection was the birth day of his Kingdom, and of his entrance upon his everlaſting Preiſthood: Upon both accounts he is juſtly called the Son of God; as he was conceived by the Holy Ghoſt in the Virgins Womb, and as he was raiſed by the Holy Ghoſt from the grave. Auguſtin. de Tempore. Serm. 133. Virgoerat adhuc terra, nondum opere compreſſa, nondum ſementi ſubacta. Tertull. de carne Chriſti. And there is a great cognation between the Womb, and the grave: The Womb of the Virgin which had received none but the Holy Jeſus, and the Sepulchre which Joſeph had provided, wherein never man before was laid. The Virgin and the Sepulchre were both undefiled: And however a ſeveral Joſeph were related to each yet they had not made any uſe of either. Our Lord was miraculouſly born of the Virgin, and raiſed from the dead. Without the help of a man he was born at firſt, and was raiſed from the grave without humane aſſiſtance, and maugre all the endeavours uſed to prevent it. He received life upon the firſt conception; and a new life, when he roſe from the dead. They were both effected by the H. Ghoſt and publiſhed by Angels, [Heb. 5.5. Luk. 1.35. with Rom. 1.4. chap. 8. v. 11. Luk. 23.53.]

But we have another prediction of the Reſurrection of the Meſſias that cannot belong to the perſon of David at all; viz. Thou wilt not leave my ſoul in hell: neither wilt thou ſuffer thine holy one to ſee corruption. This muſt belong to the perſon of the Meſſias, for David dyed and was buried, and his fleſh conſumed; and it is therefore an unexceptionable proof of that truth which it is brought to Confirm. [Pſ. 16.10. Act. 2.29.]

We have another Prophecy that aſſures us, that the Meſſias after his reſurrection ſhall dye no more, viz. The promiſe of the ſure mercies of God, which we find the Apoſtle applying to this matter, and inferring from it that Chriſt who roſe from the dead, was no more to return to corruption. [Iſa. 55.3. Act. 13.34.]

If what hath been ſaid be duly conſidered we ſhall find that God hath given us ſufficient aſſurance that Jeſus did riſe from the dead.

For what greater aſſurrance can we deſire of this matter of fact, unleſs we think Our Saviour ſhould have dyed in every age, and Country, and riſen again to ſatisfie our unreaſonable infidelity?

What is there that the Jew can object againſt this doctrine thus confirmed? will they undertake to prove a negative againſt ſo many poſitive proofs and witneſſes? what poſſible ways are there left them of doing this? They cannot deny the poſſibility of the thing, who believe a Reſurrection to come, or that God made the world: Or will they ſay as once they did, who watched his Sepulchre, and were hired to ſay it, that his Diſciples came by night and ſtole him away while they ſlept.

Is it probable, that this ſhould gain any belief among men? what temptation could they have to do this? Or is it likely that they, who for fear forſook him when he was living, ſhould adventure upon the Guard to retrieve his dead body, which was honourably interred? If theſe Souldiers knew this to be true, why did they not hinder it? if they knew it not how could they Teſtify? what could hinder them who had power that they did not prevent it? Or what reaſon have we to believe thoſe Competent witneſſes who confeſs that they were a ſleep when it was done?

Thus having ſhewed that we have ſufficient Evidence that Jeſus did riſe from the dead, I ſhall now proceed to ſhew,

That this is an unexceptionable proof that he is the Chriſt, and conſequently of the truth of the Chriſtian Religion.

I need not enlarge upon this head. For it is very evident and plain, and the Jews themſelves cannot deny it. And for that reaſon they who deny not that he lived and dyed, do what they can to ſtifle the belief of the Reſurrection. This they do becauſe they are ſenſible that his Reſurrection from the dead is a proof beyond exception that he is the Meſſias. They Endeavoured what they could to hinder his reſurrection, and when they could not doe that, they laboured to hinder the belief of it.

And that which makes the Reſurrection of Jeſus ſo unexceptionable a proof that he is the Chriſt is this, that Jeſus did in his life time, not onely profeſs himſelf to be the Chriſt the Son of God, but alſo foretell the manner of his own death, and that he ſhould not onely riſe again, but riſe again the third day; and does referr the unbelieving Jews to his Reſurrection, as to the great ſign and proof of his being ſent from God. When the Scribes and Phariſees asked Jeſus for a ſign, He anſwered and ſaid unto them; an Evil and adulterous generation ſeeketh after a Sign, and there ſhall no ſign be given to it, but the ſign of the Prophet Jonas. For as Jonas was three days and three nights in the Whales belly, ſo ſhall the Son of man be three days and three nights in the heart of the Earth. Our Lord had done many miraculous works among the Jews, and ſtill they require a Sign, or a more plain and clear proof that he came from God; Our Saviour referrs them to his Reſurrection as that which would be a moſt unexceptionable one, and ſufficient to remove any but a perverſe and incurable unbelief. And this he calls the Sign of the Prophet Jonas: That Prophet was ſent to call the Ninevites to repentance, and was ſucceſsfull in his undertaking; and his miraculous eſcape from the belly of the Whale was a Competent proof that he was ſent by God, and very fit to gain him credit with the Ninevites; And very probable it is, that the fame of what had befallen the Prophet had come to the men of Nineveh, and that it made way for the reception of the doctrine which he preached. The Reſurrection of Jeſus was a greater ſign, and that which made way for the Entertainment of his doctrine in the World; For it did confirm the truth of his Doctrine. [Matt. 16.21. Joh. 2.19. ch. 3.14. ch. 12.32, 33. Matt. 12.39, 40.]

There have been thoſe who have been raiſed from the dead beſides Jeſus: And many beſides him have profeſſed themſelves to be the Chriſt alſo. But none in the world but Jeſus profeſſed himſelf to be Chriſt, and confirmed it by his Reſurrection.Maimon. Epiſt. ad Judaeos Marſilienſes. Maimon tells us of one who deceived the poor Jews under a pretence that he was at leaſt the forerunner of the Meſſias, who having boaſted vainly that he would riſe again after his death, in token that he came from God, was indeed beheaded by a certain Arabian King, but returned not to life again. He was not able to give the proof that Jeſus did who roſe from the dead. And though there have been others who have been raiſed from the dead, yet none of them ever profeſſed to be the Chriſt, the Son of the living God, as our Jeſus did.

This being a truth upon which the truth of the whole Chriſtian Religion depends, no wonder that the belief of this Article ſhould be accounted for a faith in the whole Religion. That is the word of faith (ſays St. Paul) which we preach, that if thou ſhalt confeſs with thy mouth the Lord Jeſus, and ſhalt believe in thine heart, that God hath raiſed him from the dead thou ſhalt be ſaved. For he that believes that Jeſus roſe from the dead, does believe the other Articles of Religion which are all confirmed by this. He that believes that Jeſus is riſen, does at the ſame time believe him to be the Chriſt, and conſequently that his precepts are divine, that his promiſes are certain, and his power and authority uncontrollable. This is indeed the faith peculiar to Chriſtians: The Jews and the Heathens believed ſome other points relating to Religion; That Jeſus roſe, that he is the Chriſt, the Son of God, this is the great Article of the Chriſtian faith: Hence it is that ſo much is imputed to this faith, and to the confeſſion of this truth in the New Teſtament. Whoſoever ſhall confeſs that Jeſus is the Son of God, God dwelleth in him and he in God. And afterward, whoſoever believeth that Jeſus is the Chriſt, is born of God. Whoever believed this believed all the Chriſtian Religion, and he that (when thoſe words were written) did believe and profeſs this truth, when 'twas greatly dangerous ſo to doe, as he gave proof of a ſincere faith, ſo he might be truly ſaid to dwell in God and to be born of God. [Ro. 10.9. 1 Joh. 4.15. 2 Joh. 5.1.]

Had not Chriſt been a man he could not have died, and had he not been Chriſt the Son of God he could not have riſen from the dead. Had Jeſus been a deceiver he muſt have lain in the grave till the general Reſurrection: Nothing leſs than a divine power could raiſe him to life again; it was the Godhead which raiſed the humane nature; and then Chriſt raiſed himſelf as he foretold he would, and gave a great proof of his Divinity. [Joh. 2.19, 21.]

It is an eaſie thing to deſtroy life but to reſtore it again ſpeaks an almighty power: It is nothing ſhort of Omnipotence which can bring ſo great a thing to paſs.

The Key of the grave is one of thoſe which God keeps in his own hand. The Apoſtle in very Emphatical words expreſſeth the power by which Jeſus was raiſed from the dead; for ſpeaking of the exceeding greatneſs of God's power to us-ward who believe, he adds, according to the working of this Mighty power which he wrought in Chriſt, when he raiſed him from the dead. The words are very great (as a learned man hath well obſerved) on the one hand there is 〈 in non-Latin alphabet 〉 , and on the other there is 〈 in non-Latin alphabet 〉 . Here's 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , two words to expreſs power, and that the power of God; and as if theſe were too little, 〈 in non-Latin alphabet 〉 is added to the one and 〈 in non-Latin alphabet 〉 to the other; and ſtill as if this were too ſhort there is 〈 in non-Latin alphabet 〉 and the 〈 in non-Latin alphabet 〉 , and to this is added 〈 in non-Latin alphabet 〉 , all this mighty power is actuated and exerted alſo. And who can now believe that God would have ſhewn ſuch a power in raiſing up Jeſus from the dead if he had not been the Chriſt?

But I proceed to conſider the time when Jeſus roſe from the dead, viz. the third day.

The death and Reſurrection of Jeſus were neceſſary toward our redemption, and the belief of both theſe is neceſſary to our Salvation: It is therefore fit we ſhould be well aſſured of the truth of them both, and to that purpoſe that there ſhould be ſome diſtance between the one and the other. For as he could not have revived if he had not firſt died, ſo it was fit that we ſhould be well aſſured of the firſt, before we could be obliged to believe the ſecond. If Chriſt had revived as ſoon as he had been taken down from the Croſs, it might have been queſtioned whether or no he were really dead: But for the better ſpeaking to this matter I ſhall,

Firſt, enquire into the reaſons, why there was this diſtance of time between the death and reſurrection of Jeſus. Secondly, that Jeſus did riſe the third day after his death. Thirdly, I ſhall conſider the third day as it was the firſt day of the Week.

I ſhall enquire into the reaſons of this diſtance of time between the death and Reſurrection of Jeſus. And we may take them in the following particulars.

1. It was very fit that there ſhould be ſome competent diſtance between the death, and reſurrection of Jeſus; that men might be aſſured that he dyed, without which they could not be obliged to believe him riſen from the dead. 2. It was not fit that the body of Jeſus ſhould lie ſo long as to be corrupted. It was enough that he was ſo long a time dead, as might give aſſurance that when he did appear, he was really riſen from the dead. Had he lain any longer in the grave, he had continued ſo long there as would have brought corruption and putrefaction upon his body. Martha tells Jeſus concerning Lazarus, By this time he ſtinketh; and for a proof of it ſhe adds, for he hath been dead four days: This long ſtay in the grave would have made too great a change in the body of Jeſus. Beſides, there was a Prophecy of the Meſſias to this purpoſe, that, though he ſhould dye and be buried, yet his body ſhould not lie ſo long in the grave as to putrefie. Thus St. Peter applies that prediction, Thou ſhalt not leave my Soul in hell, nor wilt thou ſuffer thine holy one to ſee corruption, to the reſurrection of Chriſt. [Joh. 11.39. Act. 2.27, 31.] 3. That this preciſe time of the reſurrection of Jeſus is according to the Scriptures, or writings of the Old Teſtament. [1. Cor. 15.4.]

Among thoſe perſons, who in the Old Teſtament were types of the Meſſiah, Iſaac was an eminent one: He was born againſt the laws of nature, the Son of the Promiſe, called the onely Son, and the beloved Son, and the Heir: He was given up by his Father to death, and he bore the Wood which was to bear him, and in theſe things he was a remarkable type of Chriſt. And the Bereſhith Rabboth expreſſeth his carrying the wood by his carrying his Croſs upon his Shoulder. Bereſhith Rabb. in Gen. 22. The ſame Authour upon thoſe words, on the third day, &c. reckons up a great many places of Scripture which mention the third day, and many particulars for which the third day was remarked, viz. the giving of the law, &c. and then tells us it was remarkable for the Reſurrection of the dead, and cites to that purpoſe the very words of the Prophet which we Chriſtians alledge to the matter in hand. After two days he will revive us, in the third day will he raiſe us up, and we ſhall live in his ſight. The ſame Authour in the ſame place mentions the third as remarkable upon the ſcore of Jonas, who was three days and three nights in the belly of the Whale: Than which nothing could have been ſaid more appoſitely to our preſent purpoſe, that being an expreſs type of the Meſſias, as hath been noted before. And 'tis enough in this matter that we can ſhew the expreſs prophecy of Hoſea, and the eminent type of the Prophet Jonas I ſhall now ſhew. [Gen. 22.4. Hoſea 6.2. Mat. 12.38, 39.]

That Jeſus did riſe the third day after his death: Where I ſhall clear this relation from the Cavils of the Jews.

It is certain that there could be but one whole day and two nights between the death of Jeſus and his Reſurrection, and yet Jeſus had foretold that the Son of man ſhould be three days and three nights in the heart of the earth: Again, he ſaid, after three days I will riſe again, and, deſtroy this Temple, and after three days I will raiſe it up. And elſewhere Jeſus is ſaid to have riſen again the third day. [Mat. 12.40. ch. 27.63. Joh. 2.19. 1 Cor. 15.4.]

The day on which he dyed is to be reckoned for one 〈 in non-Latin alphabet 〉 or natural day, and that on which he roſe for another. And thus the Hebrew Writers commonly reckon in other caſes. The Hebrew Child was to be Circumciſed the eighth day, but then the day of it's birth and of it's Circumciſion were both counted. And the Pentecoſt was the fiftieth day from the day of the Wave-offering, but then both the one and the other are reckoned in this account: This is but the Phraſe of the Old Teſtament. We have a remarkable inſtance to this purpoſe. It came to paſs in the fourth year of King Hezekiah (which was the ſeventh year of Hoſhea Son of Ela, King of Iſrael) that Shalmaneſer King of Aſſyria came up againſt Samaria and beſieged it. And at the end of three years they took it, even in the ſixth year of Hezekiah (that is the ninth year of Hoſhea King of Iſrael) Samaria was taken. It is evident from hence that that is ſaid to be done at the end of three years, which from it's beginning could be but two whole years diſtant. Again, the Prieſts in their courſes were to miniſter one Week as is well known. And yet Joſephus tells us they were obliged to miniſter 〈 in non-Latin alphabet 〉 ,Antiqu. l. 7. c. 11. i. e. eight days from one Sabbath to another. This will juſtifie us, when we ſay that the appearance of Chriſt mentioned (Joh. 20.26.) happened on the firſt day of the week, or on that day ſeven-night after his firſt appearance, on the day of his reſurrection; though it be thus expreſſed, after eight days, &c. And this will help us with eaſe to reconcile St. Luke with St. Matthew, and St. Mark, when he ſays that happened about eight days after, which the other expreſs by after ſix days. For ſuppoſing ſix days compleat, St. Luke might well ſay about eight days after. [Luk. 1.59. ch. 2.21. 1 King. 18.9, 10. Joh. 20.26. Mat. 17.1. Mark 9.2. with Luk. 9.27.

I ſhall conſider this third day on which Jeſus roſe as the firſt day of the week; Abravenel in Legem, fol. 282. col. 2. ad finem. which was a day very famous among the Jewiſh writers upon twelve accounts, which I do not think my ſelf obliged to reckon up in this place.

It is plain that Jeſus roſe upon the firſt day of the Week. The day of his death is called the Preparation, becauſe then the Jews provided what was needfull againſt the approaching Sabbath: When the even was come (becauſe it was the Preparation, that is, the day before the Sabbath) ſays Mark. St. Luke ſays, that day was the Preparation, and the Sabbath drew on. It was a preparation to a remarkable Sabbath which fell within the ſolemn feſtivity of the Paſſeover. The Jews therefore becauſe it was the preparation, that the bodies ſhould not remain upon the Croſs the Sabbath day (for that Sabbath was an high day) beſought Pilate, &c. [Mat. 27.62. Joh. 19.42. with Exod. 16.5. Mark 15.42. Luk. 23.54. Joh. 19.31, 42.]

That Chriſt roſe on the firſt day of the week is a particular which all the four Evangeliſts do relate, and therefore the more carefully to be heeded by us. [Matt. 28.1. Mark 16.2. Luk. 24.1. Joh. 20.1.]

The Iſraelites were obliged when they reaped their harveſt to bring a ſheaf of their firſt fruits unto the Prieſt: This ſheaf was to be waved on the morrow after the Sabbath: This ſheaf hollowed all the reſt, and God's acceptance of this gave the Jews a title to the reſt. As that was waved the morrow after the Sabbath, ſo was our Lord at that time raiſed to life as the firſt fruits of them that ſlept. And his Reſurrection infers ours, and is the great reaſon why we inſtead of the Sabbath day, which was buried with our Lord, keep holy the firſt day of the Week in memory of his Reſurrection: [Levit. 23.10, 11, 12.]

CHAP. IX. The CONTENTS.

Of the Aſcenſion of Jeſus into Heaven. That the Meſſias was to aſcend thither. This proved from Pſalm 68.18. which is juſtly applied to this matter by St. Paul, Eph. 4.8. Pſalm 110.1. conſidered. The Jews grant that Pſalm to belong to the Meſſias. An eminent type of Chriſt's aſcenſion. That Jeſus did aſcend into Heaven. There were eye-witneſſes of it. Of the diſtance of forty days between his Reſurrection and Aſcenſion. That Chriſt is not a Metaphorical Prieſt, ſhewed againſt the followers of Socinus. That this aſcenſion into Heaven was typified by the High Prieſt's entring into the Holy of Holies. That the Authour of the Epiſtle to the Hebrews does (ch. 9.24. and elſewhere) infer this from the avowed principles of the Jewiſh Writers. That the High Prieſt was an eminent type of the divine 〈 in non-Latin alphabet 〉 is acknowledged by Philo. Three remarkable places of that Author to this purpoſe. That the Sanctuary was a repreſentation of the Ʋniverſe, and the Holy of Holies of the higheſt Heavens proved at large from the Modern Jewiſh Writers, and from the more Ancient. Of the Veil of the Temple which rent when our Saviour ſuffered: Mat. 27.51. What Veil that was, and what was imported by the renting of it. Of the effects which followed upon the exaltation of Jeſus. Of the miraculous gift of the Holy Ghoſt on the day of Pentecoſt That that gift was an argument that Jeſus was a true Prophet, and that he had that power which he had profeſſed to be given to him. Of the ſucceſs of the Religion of Jeſus in the world. Succeſs barely conſidered is no good argument of a good Cauſe, and truth of a Religion: yet the ſucceſs of the Chriſtian Doctrine is a good argument of it's truth; if it be conſidered what the Authour and firſt Preachers of this doctrine were, and what is the nature of the doctrine it ſelf, and after what manner it did prevail.

HAving proved that Jeſus roſe from the dead, and ſhewed that his Reſurrection is a great proof that he is alſo the Chriſt; I ſhall now proceed to the conſideration of the Aſcenſion of Jeſus into Heaven, and his being concerned there on our behalf, and the mighty effects following from thence as a farther proof that Jeſus is the Chriſt.

And in order hereunto I ſhall proceed in the following method.

Firſt, I ſhall ſhew that the Meſſias was to aſcend into Heaven, and to be concerned there in behalf of his people. Secondly, that our Jeſus did aſcend into Heaven, and is there concerned on the behalf of his people. Thirdly, I ſhall ſhew that the divine Authour of the Epiſtle to the Hebrews does (chap. 9.24. and elſewhere) infer this truth from the avowed principles of the Jewiſh Writers. Fourthly, I ſhall make it appear from the effects following upon the exaltation of Jeſus in Heaven that he did aſcend thither, and was there concerned on our behalf, and that therefore our Jeſus is the Chriſt.

I ſhall ſhew that the Meſſias was to aſcend into Heaven, and to be concerned there in behalf of his people.

This was foretold in the Old Teſtament: Thou haſt aſcended on high: thou haſt led captivity captive: thou haſt received gifts for men: Pſalm 68.18. Theſe words are not onely applied by St. Paul to this purpoſe,Eph. 4.8. but with great reaſon they are ſo applied. The occaſion of that Pſalm was the removal of the Ark,Pſal. 68.1. 1 Chron. 13.5. which of a long time had been ſeparated from the Tabernacle of the congregation which Moſes had made for it. And as this Ark was an eminent type of the Meſſias, ſo the place aſſigned both by Moſes and afterward by Solomon for the reception thereof was a type of Heaven, as ſhall be ſhewed afterwards. And therefore it ſhall not need to ſeem ſtrange to any man, that thoſe words which were at firſt uſed with reference to the Ark, ſhould be applied to the aſcenſion of the Meſſias. And this may be the more reaſonably preſumed to be implied in thoſe words of the Pſalmiſt, if we compare them with the words of another Pſalm relating to this matter;Pſal. 24. where we find the Ark, the ſymbol of God's ſpecial preſence, called the King of glory, and it's reception into the place prepared for it, repreſented in ſuch words as do ſerve to expreſs the reception of a glorious King into his Palace and Throne. Lift up your heads, Vid. The Dean of Peterburgh's Argument to Pſ. 24. O ye gates, even lift them up, ye everlaſting doors, and the King of glory ſhall come in. Who is this King of glory? The Lord of hoſts he is the King of glory.

Beſides what hath been ſaid, to juſtifie the Apoſtle's application of thoſe words to the Aſcenſion of the Meſſias into Heaven, I may add farther that the words themſelves cannot ſo properly be applied to any perſon as to the Meſſias when he did aſcend up into Heaven:Pſal. 7.8.93.4.71.19. For what we render on high is obſerved in the Pſalmiſt's phraſe to ſignifie Heaven, and to be applied unto God. And the following words, thou haſt led Captivity Captive, &c. do very fitly agree with the conqueſt which Chriſt obtained over death, and over the Devil whom he triumphantly led Captive when he went up into Heaven; and he did (as thoſe who triumphed were wont to doe) upon this Aſcenſion of his into Heaven beſtow great gifts upon mankind; the beſtowing of which was an argument that when he was exalted into Heaven himſelf he did not forget his followers, but did by the gifts which he beſtowed make it appear that he was concerned there in behalf of his people.

Another prophecy to this purpoſe we find in Micah. Mic. 2.13. The breaker is come up before them: They have broken up, and have paſſed through the gate, and are gone out by it, and their King ſhall paſs before them, and the Lord on the head of them. I will by no means enter into a particular explication of this place, See Raimund. Pug fidei. par. 3. diſt. 3. c. 18. and D. Pocock on Micah 2.13. nor ſhall I need to prove that it belongs to this matter, for which it is produced, becauſe the Jews themſelves grant that theſe words are to be underſtood of the Meſſias, and the latter Jews confeſs that this was the opinion of their Ancient writers.

I ſhall name but one more, but that is a very eminent and conſpicuous one. The Lord ſaid unto my Lord, Pſ. 110.1. ſit thou at my right hand, untill I make thine enemies thy footſtool. Now theſe words do ſo belong to the Meſſias that they cannot be applied to any other perſon. And whereas ſeveral predictions which concern the Meſſias had alſo a reference firſt to ſome other eminent perſon, who was a type of him: The words of this Pſalm throughout do immediately belong to him, and cannot in any tolerable ſenſe be applied to Abraham, or David, Ezekiah, or Zorobabel, or any other perſon whatſoever. And though the Jews have exerciſed their wits in perverting the ſenſe of this Pſalm, and applying it to ſome other perſon, P. Galatin. de arcan. Cathol. veritat is. l. 8. c. 24. yet as they have been very unhappy in it, ſo ſeveral of them have been forced to confeſs that theſe words are to be underſtood of the Meſſias.

And without all doubt the ancient Jews did with one conſent interpret this Pſalm of the Meſſias, who is ſaid not onely to ſit at God's right hand, but alſo to be a Prieſt for ever after the order of Melchiſedeck, which words can not be with truth affirmed of any other perſon whatſoever. And Jeſus did apply theſe words to the Meſſias, and ſo far ſtopped the mouths of the Phariſees that they were not able to reply.Matt. 22. v. 42, 43, 44, 45. What think ye (ſays Jeſus to them) of Chriſt? Whoſe Son is he? They ſay unto him the Son of David. He ſaith unto them how then doth David in Spirit call him Lord, ſaying, the Lord ſaid unto my Lord, ſit thou on my right hand, till I make thine e • emies thy footſtool? If David then call him Lord, how is he his Son? This put them to ſilence, which it would not have done if theſe words had not been confeſſed to belong to the Meſſias: Had it not been the ſenſe of the whole Nation that the Pſalm belongs to him, they could ſoon have anſwered our Saviour in this place: And as this place was made uſe of by Jeſus, ſo it was by his followers alſo to the ſame purpoſe and to the ſame perſons (viz. the Jews) alſo.Act. 2.34. St. Peter tells them that David is not aſcended into the heavens: but he ſaith himſelf, The Lord ſaid unto my Lord, ſit thou on my right hand, &c. To the ſame purpoſe are theſe words juſtly applied by St. Paul, 1 Cor. 15.25. in his Epiſtle to the Corinthians; and the Authour of the Epiſtle to the Hebrews mentions this as a peculiar belonging to the Meſſias, and not to the Angels thoſe excellent Miniſters of God. To which of the Angels ſaid he at any time, ſit on my right hand, untill I make thine enemies thy footſtool? [Heb. 1.13. with ch. 5.6.10.12, 13.]

Now this ſitting on the right hand of God does denote the exaltation of the Meſſias, and not onely that but his great power and authority, and his being concerned as Kings and Prieſts are for their people, whom they govern or for whom they intercede. [1 King. 2.19. Matt. 26.64. Heb. 1.3.8.1. Ro. 8 34.]

For the Typical repreſentations of this great truth I doubt not but I might find many. However I ſhall take notice but of one, but that a moſt eminent and illuſtrious one, and that which the divine Author of the Epiſtle to the Hebrews takes a more particular notice of, viz. The going of the High Prieſt into the Holy of Holies on the day of expiation, to make an atonement with bloud, which was ſhed without, for the ſins of the people.Lev. 16.2. This was an exact type of our Saviour's entring into Heaven, and his being concerned there on our behalf.Heb. 9.11, 12. Chriſt bei • g come an High Prieſt of good things to come, by a greater and more perfect Tabernacle, not made with hands, that is to ſay, not of this building: Neither by the bloud of Bulls and Calves, but by his own bloud he entred in once into the holy place, having obtained eternal redemption for us. But of this I ſhall have occaſion to ſpeak at large afterward.

I ſhall ſhew that our Jeſus did aſcend into Heaven, and that he is there concerned in behalf of his people.

In ſpeaking to which I ſhall not enlarge at preſent, becauſe afterward I ſhall have occaſion farther to confirm this truth from arguments in their own nature, the moſt powerfull and unexceptionable.

By Heaven is meant the higheſt heaven: and it is very reaſonable to ſuppoſe ſo, becauſe the Holy of Holies into which the High Prieſt onely entred, was the type and ſhadow of the Heaven into which the Meſſias was to enter. And as the moſt holy place in the Sanctuary was, of all others whatſoever, whether in the Sanctuary or elſewhere, the moſt ſeparate and holy place, ſo it is but reaſonable to ſuppoſe that when Chriſt aſcended into Heaven, he did not take up in any of the lower parts of Heaven, but was exalted to the higheſt of them all. The Sanctuary was divided into three parts: The Courts, the holy place, and the moſt holy; each of theſe are frequently called the Sanctuary or the Temple, though the third of theſe were the moſt holy place.

And ſo the Air, and the place of Planets and Stars are called Heaven; and yet there is a third or higher Heaven into which St. Paul was caught up, and into which our Lord entred.

Our Saviour is ſaid to be received up into glory, i. e. into the higheſt Heavens, the Anti-type of that holy place, where God did more eſpecially preſentiate himſelf, and where the Ark ſtood, the ſymbol of his preſence, and which was called the Glory. Jeſus is elſewhere ſaid to have paſſed through the Heavens, and to be made higher than the Heavens, and to have aſcended up far above all Heavens, and to be entred into that within the veil. And as he humbled himſelf greatly, ſo God highly exalted him, and ſet him at his own right hand in the Heavenly places, far above all principality, and power, and might, and dominion, and every name that is named: [1 Tim. 3.16. 1 Sam. 4.22. with Rom. 9.4. Heb. 4.14.9.5.7.26. Eph. 4.10. Heb. 6.19. Philip. 2.9. Eph. 1.20, 21.

That Jeſus did aſcend into Heaven is plainly taught,Luk. 24.51. Act. 1.9, 10. and there were eyewitneſſes of it: His Diſciples ſtood by when he went up into Heaven: They did not doe ſo when he roſe from the dead. Not that his Reſurrection did not need atteſtation as much as his Aſcenſion into Heaven. His followers had need be aſſured of the truth of that, and indeed they had the utmoſt aſſurance, and did upon all occaſions bear witneſs to it, and were particularly the witneſſes of his Reſurrection. But in order to their being ſo, it was not needfull that they ſhould be the eyewitneſſes thereof, as they were, and indeed ought to be (before they could be competent witneſſes of it) of his Aſcenſion into Heaven. It was enough to make them competent witneſſes of his Reſurrection that they ſaw him that was riſen, they need not ſee him riſe. For it being certain (and granted ſo to be, even by the Jews themſelves) that he died, it was not needfull that they ſhould ſee him riſe from the dead; it was enough if they ſaw him, who died, alive again. But then he aſcended in the view of his Diſciples, and 'twas in this caſe needfull that there ſhould be eye-witneſſes; and ſo it was that nothing might be wanting to the ſtrengthning of our faith.

And as we are by eye-witneſſes aſſured of the Aſcenſion of Jeſus into Heaven, ſo thoſe witneſſes were unexceptionable alſo. For beſides that they knew his perſon, and had of a long time converſed with him, ſo they had done it a competent time after his Reſurrection from the dead:Act. 1.3. To them he ſhewed himſelf alive, after his paſſion, by many infallible proofs, bei • g ſeen of them forty days, &c. This was a ſufficient time to give them abundant proof that it was the ſame body which was nailed on the Croſs, and was buried, that was riſen from the dead.

And this diſtance of forty days which were between his reſurrection and aſcenſion to heaven,Act. 13.31. Luk. 2.21, 22. with Levit. 12.2, 4. is the very ſame ſpace of time which did intervene between his birth of the Virgin, and his being preſented (according to the Law of Moſes) in the Temple. Our Saviour was twice born, and twice preſented: He was born of the Virgin, and raiſed out of the grave: And he was twice preſented too, firſt at the Temple at Jeruſalem, and afterwards at the Temple above, or Heaven. And forty days after each birth he was preſented: After the firſt in the Temple below, after the ſecond in Heaven, or the Temple above, the Anti-type of that which was made with hands.

Juſt ſo many days did he continue upon earth after his Reſurrection, as Jonas who was a type of him allowed the Ninevites to repent in. So exactly did he anſwer the type. The Jews had the ſign of the Prophet Jonas forty days, though they repented not as the Ninevites did. Again, they were allowed a year for a day likewiſe from Chriſt's Reſurrection to the deſtruction of Jeruſalem. Such was the Lenity of God, ſo great his forbearance. Their Forefathers wandred forty years in the Wilderneſs for their Rebellion; God allowed the Jews the ſame time for repentance. But this will be thought too great a digreſſion.

But as Jeſus is entred within the Veil, ſo he is for us entred alſo, as our high Prieſt and Patron with God. And as his Aſcenſion was not figurative, and metaphorical but real, ſo is his Prieſthood. He is now concerned for us there; He ever lives to make interceſſion for thoſe who come unto God by him. Again, who is he that condemneth? it is Chriſt that died, yea rather that is riſen again, who is even at the right hand of God, who alſo maketh interceſſion for us. Again, if any man ſin we have an advocate with the Father, Jeſus Chriſt the righteous. Again, he appears in the preſence of God for us. [Heb. 7.25. Rom. 8.35. 1 Joh. 2. 1. Heb. 9.24.] After this manner is that care and concern expreſſed which Jeſus hath for his followers.

Shall he after all this be called a Metaphorical Prieſt onely?Heb. 8.2. Shall he that is the Miniſter of the true Tabernacle be himſelf but improperly a Prieſt? ſhall Aaron the type be truly a Prieſt, and ſhall the Anti-type be one improperly ſo called? Can any thing be ſaid by the followers of Socinus upon weaker grounds than this? There need to have been no change of the Law, if the change of the Prieſthood had onely been into that which is figurative. Heb. 7.11, 12.8.4.8.3. Chriſt might have been a Metaphorical Prieſt upon earth, and very conſiſtently with the order of Aaron. What need had this High Prieſt (as well as thoſe of the order of Aaron) to have ſomething to offer if he had been onely Tanquam Pontifex, Crellii Paraphraſ. in Heb. 9.14. as it were an high Prieſt, for ſuch an one never can want an offering? Spiritual Sacrifices are always at hand to every good man. Shall the High Prieſt of this order of Melchiſedeck not deſerve this name which was juſtly due to the Sons of Aaron? And the Anti-type be leſs real than the Type is?

It is evident that Jeſus is a Prieſt of the higheſt order, and nothing is wanting to ſpeak him ſo in the moſt perfect ſenſe. For he wants not power with God, nor compaſſion for his people, and then he ever lives, and is a Prieſt for ever after the order of Melchiſedeck: And the High Prieſt in the Holy of Holies on the day of expiation was but a Type of our high Prieſt and his concern in Heaven for us. And this leads me in the next place,

To ſhew that the divine Authour of the Epiſtle to the Hebrews does (chap. 9.24. and elſewhere) infer this truth from the avowed principles of the J • wiſh writers.

For we find he ſpends much time in diſcourſing of the Prieſthood of Chriſt, and of his concern for his people now he is in Heaven, and infers this from what the High Prieſt among the Jews did in the Holy of Holies; and it will appear that this diſcourſe of his is ſo far from being inconſequent, and impertinent that it is founded upon principles allowed by thoſe Jews to whom he directs that Epiſtle, and eſpecially upon theſe two;

Firſt, that the High Prieſt under the law of Moſes was a type of the Meſſias. Secondly, That the Holy of Holies was a type of the higheſt Heavens into which Chriſt entered, he being ſaid to have entred into that within the veil. Heb. 6.19.

Firſt, that the High Prieſt under the law of Moſes was a type of the Meſſias. And that he was ſo and a moſt eminent one no Chriſtian can deny, and it would be no hard task to prove it at large, and ſhew a great many correſpondences between the type and the anti-type: But to doe that is no part of my preſent buſineſs: All that I am to doe at preſent is to ſhew that the Jews have no reaſon to quarrel with the way of arguing which the divine Authour of the Epiſtle to the Hebrews makes uſe of; becauſe the high Prieſt was among them eſteemed a type of the Meſſias. To this purpoſe I ſhall not trouble my ſelf in ſearching after the opinions of the latter Jews touching this matter: I ſhall content my ſelf with the Teſtimony of one of their ancient writers, who for his antiquity, for his ſingular wit and learning, for his being unſuſpected of any bad deſign and intereſt in the queſtion we are now ſpeaking of, is more valuable than ſome ſcores of their later Authours; and that is Philo the Jew: And I find in that Authour three conſiderable Teſtimonies to my preſent purpoſe.Phil. Jud. de Profugis. This Authour diſcourſing of the Cities of refuge under the law of Moſes, inquires the reaſon why the man-ſlayer was not to be releaſed till the death of the High Prieſt, and thereupon he does expreſly affirm, That the High Prieſt was not a man but the divine word free from all ſin both voluntary and involuntary. The meaning of which can be no more, nor leſs, than this, that he was in this the type of the divine 〈 in non-Latin alphabet 〉 ,Ph. Jud. de Victimis. by whom alone we obtain our redemption which he hath wrought for us by his death: The ſame Authour elſewhere ſpeaking of thoſe words, Lev. 4.3. if the Prieſt that is anointed do ſin according to the ſin of the people, tells us that the latter part of thoſe words do inſinuate 〈 in non-Latin alphabet 〉 , i. e. That he who is truly the High Prieſt, and not falſely ſo called, is free from ſins. And he adds that if he do chance to ſlip, that it happens to him upon the peoples account and not upon his own. And in another place ſpeaking of the veſtments of the High Prieſt he adds, That it was neceſſary that he who was a Prieſt to the Father of the World (and bore the 〈 in non-Latin alphabet 〉 on his breaſt,Ph. Jud. de Vita Moſis l. 3. of which he ſpeaks juſt before) ſhould make uſe of his moſt perfect Son as an advocate to procure pardon of ſins, and a plentifull ſupply of good things.

Secondly, that the Holy of Holies was a type of the higheſt Heavens into which Chriſt entred, he being ſaid to have entred into that within the veil.

I ſhall conſider what the Authour of the Epiſtle to the Hebrews ſays of this matter, and afterwards ſhew how agreeably he diſcourſes of it to the Hebrews, and their ſenſe of this matter.

Chriſt is not entred (ſaith he) into the holy places made with hands, Heb. 9.24. which are the figures of the true; but into Heaven it ſelf now to appear in the preſence of God for us. By the holy places made with hands (rendred by the Vulgar in that place Manufacta Sancta) is meant the Holy of Holies, or the Holieſt of all, as it is (v. 3.) And if we compare v. 8. and v. 12. with what we read, Levit. 16.2, 16, 20. We ſhall find the Holy of Holies is ſometimes expreſſed by one word, viz. the Holy, or, Holies which we render here by the holy places, and might perhaps as well have been rendred by holies onely. This holy place is ſaid to be made with hands, and indeed the whole Sanctuary was made by the hands of men, and the name of the workmen are upon record, and it is called by Philo 〈 in non-Latin alphabet 〉 ,Ph. Jud. de Vita Moſis l. 3. the Sanctuary made with hands. And is by the Author of the Epiſtle to the Hebrews called a worldly Sanctuary, Heb. 9.2. ch. 8.2. and that in reſpect to the true Tabernacle, which the Lord pitched and not man. Theſe holy places are alſo ſaid to be the figures of the true, that is of Heaven it ſelf, as it follows in the next words.

And we ſhall find in this Epiſtle to the Hebrews many things to this purpoſe, by which we may learn that the Legal ſervices and Sanctuary were ſhadows of good things to come, and particularly that the moſt holy place in the Sanctuary was a type of the higheſt Heavens.Heb. 9.7, 8, 9. But unto the ſecond (i.e. the moſt holy place which was within the veil, and beyond the firſt Sanctuary, through which the High Prieſt entred in his paſſage to it) went the High Prieſt alone once every year, the Holy Ghoſt this ſignifying, that the way into the holieſt of all was not yet made manifeſt, whiles as the firſt Tabernacle was yet ſtanding; which was a figure for the time preſent. Again,Heb. 10.1. the law having a ſhadow of good things to come, and not the very image of the things, can never with thoſe ſacrifices which they offer year by year continually, make the comers thereunto perfect. Again, he calls thoſe things the patterns of things in the Heavens. Heb. 9.23. ch. 6.20. Conformably hereunto he tells us that Jeſus is entred within the veil; that is, into Heaven repreſented by the moſt holy place; The type or ſign being frequently put for the anti-type. He elſewhere ſpeaks of a liberty gained for us to enter into the holieſt by the bloud of Jeſus, Heb. 10.19. i. e. to enter into Heaven.

It is to be conſidered that this Epiſtle was written to the Hebrews, and does very much refer to the cuſtoms and uſages of that people, and is not throughly to be underſtood without ſome knowledge of thoſe matters. When the Authour of it affirms that the Sanctuary was a ſymbolical repreſentation of ſomething elſe, and that the Holy of Holies was a figure of Heaven into which Chriſt our high Prieſt is entred, he ſpeaks the ſenſe of the Hebrew Nation: And that ſo it is, I ſhall prove not onely from the later Jewiſh Writers, but from the moſt ancient of them alſo.

Abravenel tells us out of the Bereſhith Rabba, Abravenel in legem. • . 190. c. 4. that the Shittim wood in the Tabernacle anſwered to the Seraphim above, and that as there are Stars above, ſo there were Stars in the Tabernacle: And the ſame Authour adds, that he that ſearcheth will find, that all that was made in the Tabernacle was after the ſimilitude of natural things. The Tabernacle (ſays he) whoſe length was thirty cubits, was divided into three parts: The two firſt exteriour parts were allowed for the Prieſts to enter into; and theſe do ſignifie the Sea and the dry Land which men have the liberty to converſe upon. But (ſays he) the third part or Holy of Holies ſignifies the Heavens which the foot of man does not enter into,See Abravenel in his Preface to Joſhua. for the Heavens are the Lord's.

Another of their late Authours tells us, 〈 in non-Latin alphabet 〉 R. Bechai in Leg. f. 108. c. 2. that the Tabernacle was a Specimen or repreſentation of the Creation of the Ʋniverſe; And that the three parts of the Sactuary anſwer to the three worlds. The world of Angels repreſented by the Holy of Holies; the heavenly Orbs, by that part where the Shew-bread and Candleſtick were; and the lower world, by the Court: And that open Court ſeems a very fit repreſentation of this lower world, as containing in it earth and air without a covering, and ſire and water alſo, in the Laver or Sea, and upon the Altar which ſtood in the Court, which are the Elements of this lower world.

The ſame Authour tells us that in the building of the Sanctuary there were correſpondences to the building of the world. f. 127. c. 4. And he cites a Midraſh to th • s purpoſe, wherein they are ſaid to anſwer each other, viz. with reference to the Creation it is ſaid, he ſtretcheth out the Heavens like a Curtain; [Iſa. 40.22.] with reference to the Tabernacle it was commanded that they ſhould make Curtains, [Exod. 26.] with reſpect to the Creation it is ſaid, let the waters be gathered together, [Gen. 1.9.] with reference to the Tabernacle was commanded the making a Laver (or, Sea) of braſs, [Exod. 38.8.] When the world was created it was ſaid, let there be lights, [Gen. 1.14.] and when the Tabernacle was to be built it is ſaid, thou ſhalt make a Candleſtick of pure Gold, [Exod. 25.31.] In the creation of the world there is mention of Fowl that was to fly, [Gen. 1.20.] in the Tabernacle were Cherubims, that ſtretched forth their Wings on high, [Exod. 25.20.] In the ſtory of the Creation it is written, God created man, [Gen. 1.27.] In that of the Tabernacle it is ſaid, Take thou unto thee Aaron thy Brother, [Exod. 28.1.] In the creation of the world it is ſaid, The Heavens and the Earth were finiſhed, [Gen. 2.1.] In reference to the Tabernacle it is ſaid, Thus was all the work of the Tabernacle of the tent of the Congregation finiſhed, [Exod. 39.32.] Several other correſpondences he mentions which I omit; he adds that the Tabernacle below was a figure of the Tabernacle above. 〈 in non-Latin alphabet 〉 . Theodor. in Exod. Quaeſt. 60. v. Quaeſt. 72. De Vita Moſis l. 3. No wonder then that a Chriſtian writer ſhould call the Tabernacle the image of the creation, when the Jews themſelves affirm the ſame.

Philo the Jew tells us that it was needfull that they which built the Sanctuary ſhould make uſe of the ſame materials which go to the making up of the Univerſe; and he diſcourſes at large of the ſymbolical repreſentation of the Univerſe in the ſeveral parts of the Tabernacle; and he tells us very expreſly that the 〈 in non-Latin alphabet 〉 (or the Holy of Holies) were 〈 in non-Latin alphabet 〉 i. e. They were Spiritually or typically to be underſtood.

Joſephus the Jew lived in the Apoſtles times, Joſeph. Antiqu. l. 3. c. 8. and was a Prieſt and a learned man in the Jewiſh affairs: He gives us a particular account of the ſtructure of the Tabernacle, and adds, that if any man conſider the ſtructure of the Tabernacle, the veſtments of the Prieſts, and the utenſils which they uſed in their Legal ſervice, he will conclude that their Law-giver was a divine perſon: For all theſe things (ſaith he) were 〈 in non-Latin alphabet 〉 i. e. They were reſemblances of the Ʋniverſe. He adds that for two parts of the Tabernacle they were left common to all the Prieſts, and theſe (ſaith he) repreſent the earth and the ſea which are 〈 in non-Latin alphabet 〉 , left at common for all men: But then the third part is aſſigned to God 〈 in non-Latin alphabet 〉 , becauſe men may not enter that holy place where God dwells. Where he makes the Holy of Holies a figure of Heaven it ſelf, as the divine Authour of the Epiſtle to the Hebrews doth.

To what hath been ſaid I ſhall add the words of Solomon as he is brought in ſpeaking, in the Book of Wiſedom, of the Temple which he built in theſe words;Wiſd. 9.8. Thou haſt commanded me to build a Temple (ſays he) upon thy holy mount, and an altar in the City wherein thou dwelleſt, a reſemblance of the holy Tabernacle which thou haſt prepared from the beginning.

To what hath been ſaid I ſhall add this, that as the Holy of Holies was by the Jews allowed to be a type of Heaven, ſo it was the fitteſt repreſentation of that holy place where God dwells, into which no unclean thing ſhall enter.Rev. 21.27 Maimon. Beth Habbechir. c. 7. Maimon tells us, that though the whole land of Iſrael was more holy than other lands, yet there are ten degrees of holineſs, one above another, in that holy land [1.] Walled Cities were more holy than the reſt of the land, and hence Lepers were ſhut out of them, and dead bodies were buried without their gates. [2.] Jeruſalem was more holy than other Cities, within the Walls of which were eaten holy things, and the ſecond tithes. [3.] The mountain of the Lord's houſe was more holy than the City, from which were excluded thoſe who were unclean by iſſues or fluxes, upon Child-bearing or on account of menſtruous impurities. 〈 in non-Latin alphabet 〉 [4.] The incloſure or intermural ſpace about the Court was holier ſtill, which would admit of no Gentile, nor of any that were defiled by the dead. 〈 in non-Latin alphabet 〉 [5.] The Court of Women was holier than that, for it excluded him who was defiled with ſuch an uncleanneſs onely as required his waſhing, and the ſetting of the Sun. [6.] The Court of Iſrael was holier ſtill, for that admitted not of a man that wanted expiation. [7.] The Court of the Prieſts was holier ſtill, for that did not ordinarily admit any Iſraelite unleſs upon neceſſary ſervice. [8.] The ſpace between the Porch and the Altar admitted of no blemiſhed Perſon of the Prieſts, nor any of them bare-headed, or with garments rent. 〈 in non-Latin alphabet 〉 [9.] The Temple ſtill was more holy, no man might enter into it with unwaſhed hands and feet. [10.] The Holy of Holies was more holy ſtill, no man was permitted to enter in thither but the High Prieſt once a year on the day of Expiation.

From what hath been ſaid it appears that the Holy of Holies (in the ſenſe of the learned among the Jews) was a type of the higheſt Heavens into which Chriſt is entred: And this being ſo great a truth, and ſo Univerſally acknowledged, that the Sanctuary below was a ſign or type of that which is above, it is not ſtrange that it ſhould be put for it. It being very uſual to put the ſign for the thing, ſignified and repreſented. Thus, ſays the Pſalmiſt, The Lord is in his holy Temple, v. Kimchi in Pſalm. 11.4. Pſal. 18.6. i.e. he is in Heaven, as it follows, the Lord's throne is in Heaven. Again, he heard my voice out of his holy Temple, i.e. Out of Heaven. And conformably hereunto Jeſus is ſaid to have entred within the veil, Heb. 6.20.9.23. and we are ſaid to have a liberty of entring into the holieſt, by which Heaven is meant, the type being put for the anti-type.

I ſhall take this occaſion to give ſome account of a paſſage in S. Matthew, relating to my preſent argument: He tells us that upon the death of Jeſus the veil of the Temple was rent in twain from the top to the bottom. Matt. 27.51. This is a particular that requires a diſtinct conſideration: This rupture of the veil not being the effect of the earth-quake mentioned in the next words; for then it would rather have been rent from the bottom to the top; it not being reaſonable to ſuppoſe that a rent from the top to the bottom ſhould be the conſequent and effect of an earth-quake or renting of the Rocks. And for that reaſon I ſuppoſe it mentioned here before the mention of the earth-quake and renting the Rocks, as that which was not the effect of them, and was of a ſeparate conſideration from them.

It will be worth our while to inquire what veil it was that was rent, and what the renting of it did import, and by that time I have done this it will appear that this paſſage hath a relation to the argument I am now upon.

Maimon tells us,Maimon. Beth Habbechirah. cap. 4. that in the firſt Temple there was a Wall between the holy and the moſt holy place, of the thickneſs of a Cubit: and that when they built the ſecond Temple there aroſe a doubt among the builders, whether the ſpace that this Wall took up were to be allowed out of the holy or moſt holy place; and that for that reaſon they left a ſpace between the one and the other of the extent of a Cubit and built no Wall, but inſtead of that they made two Veils one towards the Holy of Holies and the other towards the holy place, leaving a ſpace between them of the thickneſs of a Cubit, where the Wall was ſuppoſed to ſtand in the Temple of Solomon. Of this partition between the Holy and Holy of Holies the words of the Evangeliſt are to be underſtood.

There were indeed two Veils in the Sanctuary: One at the entring into the holy place: Exod. 26.37. Another which divided the holy from the moſt holy place. Exod. 26.35. Which is called the ſecond Veil, Heb. 9.3. And that the words of the Evangeliſt are to be underſtood of this ſecond Veil is evident from the words themſelves: For he uſes the word 〈 in non-Latin alphabet 〉 which is the very word the LXXII make uſe of, Exod. 26.35. Where that Veil is mentioned, they having another word for the other Veil, v. 37. Beſides,Ph. Jud. de Vita Moſis l. 3. this being the principal Veil, the Greek word with the Article prefixed, where the Subject matter will bear it, will determine the ſenſe to this Veil. But beſides all this, Philo the Jew, when he mentions both theſe Veils, does call that which divided the moſt holy from the holy place 〈 in non-Latin alphabet 〉 , whereas he calls the other 〈 in non-Latin alphabet 〉 , or covering.

It will not be hard to underſtand what this imported. The Veil rent aſunder and the moſt holy place is thereby laid open, which was ſhut up before, and none had acceſs to it but the High Prieſt once a year. Jeſus hath opened the Kingdom of Heaven to all beleivers, he hath brought life and immortality to light, and made manifeſt the way into the holieſt of all, into which we have a liberty to enter by his bloud,Heb. 10.20. by a new and living way which he hath conſecrated for us through the Veil, that is to ſay his fleſh.

I ſhall make it appear from the effects following upon the exaltation of Jeſus in Heaven, that he did indeed aſcend thither and was there concerned on our behalf, and that therefore our Jeſus is the Chriſt. I ſhall mention two which were great proofs of our Saviour's Aſcenſion into Heaven, and of his power there and his being concerned on the behalf of his Church.

The firſt is the miraculous deſcent of the Holy Ghoſt at the day of Pentecoſt. (Act. 2.) Our Saviour had promiſed to his ſorrowfull Diſciples a Comforter who ſhould abide with them for ever. This he did before his death, and the better to ſupport them under the ſorrow which his death would occaſion. (Joh. 14.16, 18. ch. 15. v. 26. and ch. 16. v. 7.) He repeated this promiſe after his Reſurrection. (Luk. 24.49.) And before his Aſcenſion he commands them that they ſhould not depart from Jeruſalem, but wait for the promiſe of the Father, which (ſaith he) ye have heard of me. (Act. 1.4.) This promiſe he made good. (Act. 2.) To the great amazement of the multitude which from ſeveral nations were come together to Jeruſalem at the feaſt of Pentecoſt. The Holy Ghoſt which was then miraculouſly beſtowed upon the Diſciples of Jeſus was his Advocate and pleaded his cauſe: Our Saviour had foretold that he would bear witneſs of him. And this the Holy Ghoſt did.Joh. 15.26.

(1.) As he teſtified that Jeſus was a true Prophet, when he promiſed this heavenly gift to his diſciples, and did thereby bear Teſtimony to his veracity, and make it appear that he was not an impoſtor or cheat. They were now convinced abundantly that Jeſus had made his word good. (Joh. 16.7, 10.) And now there was no ſuſpicion left of his being a falſe Prophet or deceiver. (2.) Of the power and autority which Jeſus had. He told his followers that all power was given him in Heaven and Earth (Mat. 28.18.) This he told them after his Reſurrection and a little before his Aſcenſion into Heaven: He gave at the day of Pentecoſt an undeniable proof of it. Jeſus had ſaid before his death to the elders and chief Prieſts and Scribes, that asked him if he were the Chriſt, Hereafter ſhall ye ſee the Son of man ſit on the right hand of the power of God, (Luk. 22.69.) The meaning of which words is plainly this, that they ſhould be convinced e'er long of his great power which he had in Heaven upon his exaltation to that place, and at the day of Pentecoſt he gave a great demonſtration of this power of his. And St. Peter does conclude from it that he is the Chriſt. This Jeſus (ſaith he) hath God raiſed up, whereof we are all witneſſes. Therefore being by the right hand of God exalted, and having received of the Father the promiſe of the Holy Ghoſt, he hath ſhed forth this which ye now ſee and hear. And preſently afterward he concludes, as he very juſtly might do, Therefore let all the houſe of Iſrael know aſſuredly, that God hath made that ſame Jeſus whom ye have Crucified both Lord and Chriſt. (Act. 2. v. 32, 33, 36.)

Secondly, another great effect following the exaltation of Jeſus was the ſucceſs of his Religion in the world, which was a farther argument of the power of Jeſus in Heaven, and of his being concerned for his Church, and an evident proof that this Jeſus is the Chriſt. But for the better ſpeaking to this I ſhall ſhew,

Firſt, that according to the prophecies of old, all nations were to ſerve the Meſſias. Secondly, that theſe prophecies have been in great meaſure fulfilled in our Jeſus, whoſe Religion did greatly ſpread over the world. Thirdly, that this ſucceſs of the Religion of Jeſus is an unexceptionable proof that Jeſus is the Chriſt.

According to the prophecies of old, all nations were to ſerve the Meſſias, and conſequently that the partition-wall between the Jew and Gentile ſhould be thrown down. Thus in thoſe words of Jacob (which the ancient Jews underſtand of the Meſſias) it is ſaid that unto him ſhall the gathering of the people be, Gen. 49.10. That is, the nations or Gentiles ſhould obey and ſerve him. No leſs is promiſed than this; I ſhall give thee the Heathen for thine inheritance, and the utmoſt parts of the earth for a poſſeſſion, Pſ. 2.8. The Prophet Iſaiah foretells alſo that it ſhall come to paſs in the laſt days, that the mountain of the Lord's houſe ſhall be eſtabliſhed in the top of the mountains, and ſhall be exalted above the Hills, and all nations ſhall flow unto it, Iſa. 2.2. And again; In that day there ſhall be a root of Jeſſe, which ſhall ſtand for an enſign of the people: To it ſhall the Gentiles ſeek, Iſa. 11.10. And again the ſame Prophet tells us. The Lord will have mercy on Jacob, and will yet chuſe Iſrael, and ſet them in their own land: And the ſtrangers ſhall be joined with them, and they ſhall cleave to the houſe of Jacob, Iſa. 14.1. And farther we read: It is a light thing that thou ſhouldeſt be my Servant to raiſe up the Tribes of Jacob, and to reſtore the preſerved of Iſrael: I will alſo give thee for a light to the Gentiles, that thou mayſt be my Salvation unto the end of the earth, c. 49.6. To which we may add Iſa. 54. as alſo what he tells us afterwards, The Gentiles ſhall come to thy light, and King's to the brightneſs of thy riſing— The abundance of the Sea ſhall be converted to thee, the forces of the Gentiles ſhall come unto thee, c. 60.3, 5. We ſhall hear what the Prophet Hoſea alſo tells us. I will have mercy upon her that had not obtained mercy, and I will ſay to them which were not my people, thou art my people, Hoſ. 2.23. No leſs perhaps is meant than this in that viſion of Zechary, where Jeruſalem is not permitted to come under a meaſuring line, and that becauſe ſhe ſhould be inhabited as Towns without walls for the multitude of men and Cattel therein, Zech. 2.4. However, ſure I am that the ſame Prophet ſpeaks plainly in theſe words: Many people and ſtrong nations ſhall come to ſeek the Lord of Hoſts in Jeruſalem, and to pray before the Lord, c. 8.22. And as plainly ſtill afterwards in theſe words. Rejoyce greatly O daughter of Zion; ſhout O daughter of Jeruſalem; Behold thy King cometh unto thee; he is juſt and having Salvation, lowly and riding upon an Aſſe, and upon a colt the foal of an Aſſe: And I will cut off the chariot from Ephraim and the horſe from Jeruſalem, and the battel bow ſhall be cut off; and he ſhall ſpeak peace unto the Heathen: And his Dominion ſhall be from Sea even to Sea, and from the river even to the ends of the earth, c. 9. v. 4, 10. To which I ſhall add the words of the Prophet Malachy. From the riſing of the Sun unto the going down of the ſame my name ſhall be great among the Gentiles, and in every place incenſe ſhall be offered unto my name, and a pure offering: for my name ſhall be great among the Heathen, ſaith the Lord of Hoſts, Mal. 1.11. By which we may ſee that the Gentiles according to theſe prophecies were to ſubmit to the Meſſias, and to be taken into the Common-wealth of Iſrael, which becauſe it could not be unleſs they forſook their Idolatry we find the Prophets foretell alſo that they ſhould put away their Idols. Thus the Prophet aſſures us. And the Idols he ſhall utterly aboliſh: In that day a man ſhall caſt his Idols of Silver, and his Idols of Gold, which they have made each one for himſelf to worſhip, to the Moles, and to the Bats, Iſa. 2.18, 20. And another Prophet tells us. It ſhall come to paſs in that day, ſaith the Lord of Hoſts, that I will cut off the names of the Idols out of the Land, and they ſhall be no more remembred, Zech. 13.2. Theſe are very plain words as can be: So that it muſt be in the days of the Meſſias that the Gentiles ſhould no longer be ſtrangers and aliens from the covenant of grace. This difference between Jew and Gentile is now to be removed. God will not onely be known in Judah but among all the Families of the earth.

We find Philo the Jew (ſpeaking of God's governing the Univerſe) diſcourſing to the ſame purpoſe.Philo Jud. de Agricultura. He tells, that God rules his creatures according to right and law, as a Shepherd and a King, 〈 in non-Latin alphabet 〉 , &c. i. e. Setting over them his right Word, his firſt begotten Son, who as his Subſtitute or Vice-gerent of him the great King, ſhall take upon him the care of this holy Flock. For it is ſomewhere ſaid, behold I will ſend my Angel, &c. Exod. 23.20.

That theſe prophecies were in great meaſure fulfilled in our Jeſus. I ſay in great meaſure. For I cannot but hope that there are ſtill many prophecies relating to the Kingdom of the Meſſias in this world, in great meaſure to be fulfilled. Now if theſe prophecies are already in great meaſure fulfilled, then is this Jeſus the Chriſt. That they were in great meaſure fulfilled is very evident: For though Jeſus himſelf lived and died in Jewry, yet did not his Doctrine ſtay there. There he lived indeed, but yet in Galilee of the Gentiles, not far off from the poor Gentiles whom he came to ſave alſo. He tells the Jews no leſs: I, ſaith he, if I be lifted up from the earth, will draw all men unto me, Joh. 12.32. That is, after his death his Doctrine ſhould greatly prevail upon the world, ſo that all men ſhould come after him. And thus we find after his death and Reſurrection, he gives his diſciples commiſſion to go and teach all nations, Mat. 28.19. or, as it is in St. Mark, go ye into all the world, and preach the Goſpel to every creature, Mark 16.15. And to that purpoſe they have the gift of tongues beſtowed on them, that ſo they might be able to teach all nations as their Lord had commanded them, Act. 2. Now we ſhall ſoon find the Goſpel preached to the Gentiles; we read of the Ethyopian Treaſurer, and Cornelius the Centurion baptized into the Chriſtian faith. But what ſhall I need ſpeak of them, when St. Paul is made a preacher to the Gentiles, who tells us of the fruit of his preaching alſo, viz. the obedience of the Gentiles, Rom. 15.18. In ſo much that he is able to ſay that the Goſpel was preached to every creature which is under Heaven, Col. 1.23. And his ſucceſs is ſo great, that the Idolatrous Gentiles turned from Idols to ſerve the living and true God, 1 Theſ. 1.9. Tertullian tells us in his time,Tertull. Apolog. c. 37. thoſe early days of Chriſtianty, how far Chriſtianity had prevailed. Externiſumus, & veſtra omnia implevimus, urbes, inſulas, caſtella, municipia, conciliabula, caſtra ipſa, tribus, decurias, palatium, ſenatum, forum. Sola vobis relinquimus templa. Cui bello non idonei, non prompti fuiſſemus, etiam impares copiis, qui tam libenter trucidamur? Si non apud iſtam diſciplinam magis occidi liceret, quàm occidere. Nay the mouths of the Oracles are now ſtopped, which made ſo great a wonderment in the Gentile world. The head of the Serpent, that ſo long had deceived the nations, is now broken by the ſeed of the Woman: In a word, thoſe Cities and Provinces that lately were full of Idols, and Superſtition receive the Doctrine of Jeſus, and with it the worſhip of the onely true God. Nay, and 'tis not long before we have Chriſtian Kings alſo in the world: So that the Religion of Jeſus ſpreads it ſelf over the world, and rides triumphantly and in great conqueſt, like the rider of the white Horſe in the Apocalypſe that went forth conquering and to conquer: But I proceed to ſhew,

That this ſucceſs of the Religion of Jeſus is an unexceptionable proof that Jeſus is the Chriſt.

Not that I would be thought to make ſucceſs the meaſure of truth: or affirm that the moſt proſperous cauſe is always the beſt. For then the Religion of Mahomet would bid fair for the truth, and the greateſt outrages and rebellions would become innocent and good. Succeſs is no certain ſign of a good cauſe, and therefore not of the truth of a Religion, unleſs it be ſuch a ſucceſs as, all things conſidered, muſt onely be imputed to the force of truth, and a miraculous providence that makes it proſperous.

I ſhall ſhew then that the ſucceſs of the Goſpel was ſuch as does neceſſarily infer that Jeſus is the Chriſt; and that the Religion which he preached and planted in the world did come from God. where, as we go along, it will be eaſie for us to underſtand that Mahumetiſm can have no ſhare in this argument; now it will appear that Jeſus is the Chriſt, and alſo that the Goſpel which he and his diſciples preached comes from Heaven; in a word, that the Chriſtian Religion is not onely true, but the onely true Religion, if we do but well conſider its ſucceſs and progreſs in the world. Now this will appear,

1. If we conſider the firſt Authour, and firſt preachers of this Religion: and, 2. The Doctrine it ſelf: and, 3. The manner of its ſpreading in the World.

1. For the firſt Authour or teacher of this Doctrine it was Jeſus the Son of a Poor Virgin, and the reputed Son of a Carpenter. One would have thought him very unlikely to have done any great things. He was one that was born in a ſtable at Bethlehem, brought up in the obſcure Countrey of Galilee, ſet at nought by his Countrey-men, and after many ſufferings and calamities, condemned to a Croſs, and hanged among thieves and malefactors, where he gave up the Ghoſt after a ſhort and painfull life. He came into the world with no grandeur, he made no noiſe in it, and he left it by a death moſt ignominious and diſgracefull. And yet did his Doctrine ſpread, and his Religion prevailed againſt all oppoſitions, and threw down all ſuperſtitions and falſe Religions whatſoever. This could not have been if Jeſus had not been the Chriſt. I will make uſe of the words of one of the Ancient writers of the Church upon this occaſion. 〈 in non-Latin alphabet 〉 , Euſeb. Hiſtor. Eccles. lib. 10. c. 4. &c. i.e. What King (ſays he) was ever of ſo great power as to fill the ears and the tongues of all the inhabitants of the earth? What King ever made laws ſo pious and ſober as could prevail upon the inhabitants of the whole earth from one end of the earth to the other? Who ever was able to void the barbarous and cruel cuſtoms of the Heathen by mercifull and gentle laws? Who ever met with ſo long and great an oppoſition, and had force enough not onely not to be extinct but to thrive and flouriſh under this oppreſſion? Who ever ſent about the world a people obſcure and ſcarcely heard of before? Who ever beſtowed on his Souldiers ſuch a ſpiritualarmour that they gave proof to their enemies of minds hardy and ſtrong as the Adamant? What ever King ſhewed ſuch puiſſance and force after his death? Who ever erected ſuch Trophies over his enemies? Who ever filled all places, Countries and Cities, of the Greeks and Barbarians, with ſtately palaces and conſecrated Temples? And for his diſciples, the firſt preachers of the Goſpel; what were they? No Princes of an Ancient bloud, but obſcure fiſher-men. No ſelect Orators from Rome or Athens, but poor illiterate Galileans. No great Captains or Commanders, but men of great ſimplicity and peaceableneſs. They were men very unlikely to doe any great things, having no reputation for depth of wiſedom or any thing of power or worldly greatneſs. Such were the firſt planters of the Goſpel; And who would look for any great ſucceſs from ſo ſmall a beginning? Who would have believed that ſuch men as theſe had been big enough to have grapled with the wiſedom of the Greeks, the power of the Romans, the malice of their Countrey men the Jews, with the rudeneſs and hardineſs of all the Heathen world! A man might as well have believed that a few Shepherds might have driven Hannibal from the gates of Rome. Or that a few peaſants had been able to drive Xerxes with his great multitude out of Greece; or that a ſingle and an unarmed man could be able to put to flight the ſtouteſt Regiment or Legion of Souldiers; a man might as eaſily have believed that a few Children had been able to take the ſtrongeſt Garriſon; as that theſe men ſhould have been able to have ſtood up and prevailed againſt the Devil and all his complices; againſt all the policies, and powers, all the wit and malice of a wicked world; and ſo far to prevail too with the preaching of a Chriſt Crucified, as to perſwade the world to forſake their worſhip of falſe Gods, whom their fathers had worſhipped, and to own a Crucified Saviour. Certainly they that could doe this, as we know they did, had an almighty power to their aſſiſtance. None but God could have done this, whoever does but rightly conſider and weigh it. It muſt be an infinite power that by ſuch weak means could bring ſuch great things to paſs.

2. For the Doctrine it ſelf, if we duly conſider it, we ſhall find it very unlikely to prevail upon the world. whether we conſider,

(1.) The credenda or matters of ſaith that it did contain which muſt needs ſeem very uncouth and ſtrange, if not very unreaſonable to the world: As that the world was made, and made of nothing, when ex nihilo nil fit, was a maxim in the Heathen Philoſophy. That there is but one God, when in the Heathen world there were thought to be many Gods and many Lords. That though there were but one God, yet there were three perſons, and theſe three were one. This muſt needs be a ſtrange Doctrine at Rome or Athens. That they muſt believe Jeſus and the Reſurrection was ſo ſtrange a thing to the Athenian Philoſophers that they encountred St. Paul, and ſome called him babler, and others were ſo ignorant of what was meant by the Reſurrection that they took it for a God: He ſeemeth, ſay they, to be a ſetter forth of ſtrange Gods, becauſe he preathed unto them 〈 in non-Latin alphabet 〉 , Jeſus and the Reſurrection. And they affirmed that he brought certain ſtrange things to their ears, Act. 17.18, 20. He preached Chriſt Crucified, who was unto the Jews a Stumbling block, and to the Greeks fooliſhneſs, 1 Cor. 1.23. They are taught to place their hopes in a Crucified Lord, and to own him as their onely Saviour and Redeemer, whom they had never ſeen or heard of before, whom none of their Philoſophers had ſpoken of. They muſt beleive the Reſurrection of the dead which they had not heard of before. And that there is no name under Heaven by which they can be ſaved but by the name of Jeſus: And this they did, which they could never have been perſwaded to have done, had not theſe things been from God, to whoſe miraculous providence this ſucceſs muſt be aſcribed. But then if we conſider,

(2.) The agenda, or precepts of the Goſpel; they were ſuch as were very unlikely to have obtained in the world, had not theſe things been from God: For what is it that the Goſpel teaches them? To deny all ungodlineſs and worldly luſts, to walk righteouſly and ſoberly and Godly in this preſent world. It forbids not onely the doing injuries but the revenging of them. It forbids not onely evil actions but an evil thought and intention of the heart. It does not onely forbid adultery but alſo a wanton glance: and is ſo far from allowing murther, that it moſt ſeverely forbids hatred and raſh anger. It not onely forbids perjuries, but requires of us that we ſhould not ſwear at all. It ties our hands, locks up our eyes, chains our thoughts, and reſtrains all the irregular deſires, and warmer propoſitions of fleſh and bloud. It will not allow the wiſeſt Philoſopher to make any oſtentation of his parts or learning: Nor the greateſt Captain or General to boaſt of his valour, but teaches them both to be very humble and very peaceable. It teaches us to undervalue all the grandeur of the world, all its riches and honours, and pleaſures, and commands us rather to foregoe them all, with life it ſelf, than to deny the ſaith of Jeſus. It requires men to love God with all their heart, and their neighbour as themſelves. To forgive their enemies, to pray for their perſecutors, to do good to thoſe that do evil unto us. It forbids us to give blow for blow, or railing for railing. It commands us to give Alms to the Poor, and to give to every one that asketh, be he friend or enemy, good or bad, thankfull or ungratefull; and when we have, it commands us to make no boaſts or brags, but to expect a recompence onely from him that ſees in ſecret. It lays a great reſtraint upon our tongues, which it obliges us moſt ſeverely to keep in order: It will not allow us to ſpeak evil of our Brother, to call him fool or Raka. It forbids us to judge another man as we would eſcape a ſeverer Judgment our ſelves. It forbids us to be buſie-bodies, or to intermeddle in other mens matters. And is ſo far from allowing the tongue in lying or ſwearing, that it may not be ſuffered in an idle word, or an unbecoming jeſt. It tells us we muſt be blameleſs and harmleſs, and then, if it be poſſible, and as much as lieth in us we muſt live peaceably with all men. Unto all this we may add that it will not allow any other Religion: The Heathen world muſt abandon their Idols if they receive the Goſpel of Chriſt. They muſt forſake that Idolatry under which their Fathers proſpered long, and they were brought up in: Diana of the Epheſians muſt be no longer adored, and all her Prieſts and Silverſmiths muſt be laid aſide. All Idols muſt be removed where Chriſt comes, and all the ancient ceremonies and ſolemnities with which they were worſhipped muſt for ever be diſuſed. That which was but now worſhipped, and had been ſo of old time, muſt be caſt to the moles and to the batts: But who ſhall perſwade and obtain this? None can do it without the help of that God who made Heaven and earth. For here is all the power, and malice and cunning of men and Devils to be encountred with. The Devil had gotten an old and long poſſeſſion, the Heathen world is ſtrong and mighty, cunning and prejudicate; of a vaſt extent and a mighty force: Who ſhall perſwade the Greeks to leave off their Robberies and to live righteouſly? Or the warlike Romans to put up their ſwords and revenge no injuries? Who ſhall obtain of the world to throw away their Idols and receive a Crucified Chriſt? Who can ever hope that thoſe nations that grew to their greatneſs by bloud, and violence, ſhould ever learn the way of peace and deſtroy no more! Will they that boaſted in doing injuries be taught to bear them! Or they that were wont to kill without remorſe be afraid of being angry without a cauſe! Will they that were adulterers become afraid of an unchaſt thought or glance! Will the wiſe and conceited Orators become fools that they may be wiſe! who can expect that they that had as many Gods as territories and provinces ſhould be perſwaded to have but one! Or that thoſe men that were indulged their luſts by the example of their Gods, or the permiſſion of their laws, ſhould ever accept of a Religion that is ſo ſevere that it requires them all to be rooted out! Certainly this will be too great a work for a few Galilileans to bring to paſs: They might as ſoon hope to remove mountains and ſhake all the pillars of the earth, yet was this brought to paſs, and that by the fooliſhneſs of preaching alſo; the fierce warriour becomes tame, the perſecutor becomes a preacher, the nations that ſerved many Idols, now onely acknowledge the one true God, and whom he hath ſent Jeſus Chriſt. Now this could never have been done had not God almighty done it, nor would he ever have done it had not Jeſus been the Chriſt. But it will be the more ſtrange ſtill that this doctrine ſhould prevail if we do but duly conſider,

3. The Praemia, the rewards, or the promiſes of the Goſpel to thoſe that ſhould receive it and obey it. We ſhall find them ſuch as were very unlikely to prevail with a wicked and unbeleiving world. It promiſes them no proſperity in this world, nor yet any ſenſual delights in that which is to come, as the Religion of Mahomet does: And yet theſe were the things which the Heathen world moſt admired, who always lived by ſenſe and not by ſaith: It promiſes them no Kingdoms or Conſulſhips, no Victories or triumphs, no wealth or honours, nor yet the pleaſures of Wine or Women: in a word it is ſo far from offering to them theſe things, that it teaches them, aye, and obliges them alſo, to deſpiſe all theſe things, to undervalue them, to be dead to all theſe allurements, and to mortifie and root out of their Souls all thoſe irregular deſires which tranſport them after any of theſe things. The Goſpel promiſes good things indeed but they are ſpiritual, and ſo very unlike to obtain upon Carnal men: They are good things but they are unſeen, and ſo not likely to prevail upon thoſe that live by ſenſe: they are good indeed but yet they are removed and at a diſtance, and who could expect the world ſhould deny themſelves of their preſent enjoyments out of the hopes of theſe ſpiritual and unſeen reverſions? Who ſhall perſwade the rich to abandon their wealth for the hopes of the Kingdom of Heaven? Or who can prevail with the voluptuous to renounce their ſenſual pleaſures, out of the hopes of thoſe joyes that are at God's right hand? What Rhetorick ſhall perſwade the ambitious man to prefer a future glory before the honours he derives from his Prince, or acquires by his valour! We find this a very hard matter now when theſe men profeſs the Goſpel, but how much harder muſt it needs be then, when the Goſpel was a ſtranger to the world, when it had ſcarcely any friends, and very many and great oppoſers? What is there offered in the Goſpel that could tempt an unbelieving world! Had it offered riches, there might well have been a crowd of covetous worldlings ready to embrace it. Had it offered ſenſual pleaſures it would have been welcome to the whole herd of Epicures: could it have ſecured its profeſſors of worldly honours, nothing ſhould have been more acceptable to all that were ambitious: But here is none of thoſe things to be had, but it tells us of things to come, and we muſt have faith to believe them, as well as patience to wait for them. Now then certainly this Religion, which offered no other rewards, could never have prevailed upon the world, as we know it did, had it not been from God, and had not Jeſus, whom we preach, been the Chriſt. But this will be the more unlikely ſtill, that the Goſpel ſhould prevail if we conſider.

4. The Pericula, the dangers, and afflictions and many miſeries that the embracing the Goſpel would expoſe them to, that ſhould entertain it. This riſes higher, and makes the ſucceſs of the Goſpel more improbable than before. We ſaw before that it promiſes no worldly happineſs, but now we ſhall find that it expoſes its profeſſors to many miſeries and afflictions, and tells them ſad ſtories of diſgrace and contempt, bonds and impriſonment, and perhaps death it ſelf. It foretells that they which do live Godly ſhall ſuffer perſecution, and that we muſt through many tribulations enter into the Kingdom of Heaven: What I named laſt brought no temptation to draw the world to this profeſſion, but this, one would think, ſhould bring diſcouragement enough to affright them from it. Inſtead of promiſing eaſe and pleaſures it rather brings with it great afflictions and tribulations. Jeſus tells his Diſciples what they muſt expect. The time cometh that whoſoever killeth you will think that he doeth God ſervice, Joh. 16.2. Here is little encouragement then for the world to receive the Goſpel which is like to bring them into to ſuch hazards and dangers. We have a Proverb among us, that men will not make any haſte to that market where they are like to meet with nothing but blows. A man would eaſily believe men would not be very forward to relinquiſh their proſperous Religion, and entertain an afflicted and a perſecuted Goſpel; to leave the gainfull worſhip of the great Diana, and to embrace a profeſſion that is every where ſpoken againſt; to forſake the image that fell down from Jupiter, and to worſhip Jeſus that was hanged on a Croſs. A man might (one would think) aſſoon perſwade an army to leave their direct and ſmoother way to their enemies, and to march through dangerous woods, and precipices, quick-ſands and lakes. Or as ſoon obtain of a great Tyrant that he ſhould deſtroy himſelf, as to perſwade the unbelieving world to venture all their pleaſures, wealth and honours, aye and their bloud too, in the profeſſion of that Goſpel that did not ſo much as promiſe them any recompence in the ſame kind. Yet we know this was done, the Religion of Jeſus was gladly embraced upon theſe terms. The rich were willing to become poor, to part with their poſſeſſions here for the hopes of a future glory: the honourable were glad to be laid low, and ſtript of all their properties for the ſake of Jeſus. Baniſhment or chains, priſons or death are very welcome for the Goſpel's ſake. No Wheels or Racks, no Rods or Axes, no bolts or chains, hunger or thirſt, fire or ſword ſhall be able to make them offer to an Idol or deny their Lord. Nay they were ſo reſolute that they wearied their perſecutors by their patience and conſtancy; they could not find out torments exquiſite and great enough for them: They were not daunted at the cruelties of Nero or Domitian, or any of the following Roman Emperours. Nor were they onely the great preachers of the Goſpel that were thus reſolute and hardy, but alſo the Laity, aye Women and Children, thoſe of the weaker ſex and more tender years. Nor was the Religion impaired or weakned by theſe heavy burthens, but it grows and proſpers greatly. This bloud of Martyrs proves a fruitfull ſeed; and very ſtrangely fructifies and brings forth Children unto God. Even ſo much did it proſper that though it had been perſecuted under Nero and Domitian, yet in the days of Trajan (thoſe very early days of the Goſpel) the Chriſtians were ſo numerous that Pliny one of his Governours over a certain province of his was forced to ſend to Trajan to know what he ſhould do with them,Plin. Epiſt. l. 10. Ep. 97. and that propter peri • litantium numerum, becauſe of the multitude of thoſe that were in danger: And he adds, Multi enim omnis aetatis, omnis ordinis, utriuſ que ſexus, etiam vocantur in periculum & vocabuntur. That is, There were great numbers of them, of every age, and many of all ranks and qualities, aye and of both ſexes alſo, that durſt profeſs themſelves Chriſtians. So ſtrangely did the Goſpel thrive, notwithſtanding the cruelties that were inflicted upon the Profeſſors of it: And we are alſo told that afterwards, in the days of Diocleſian, when in the ſpace of thirty days no leſs than ſeventeen thouſand Chriſtians were ſlain, beſides thoſe that were condemned to Metalls and Quarries, that yet then under that moſt cruel perſecution the Chriſtians rather increaſed than diminiſhed: Now this would never have been had not Jeſus been the Chriſt, and had not God, who had promiſed him the Heathen for an inheritance, by his overruling hand, maugre all oppoſitions that were made, brought it to paſs.

But from the Doctrine it ſelf let us proceed now,

3. To the manner of it's ſpreading and propagation, and we ſhall find that alſo very unlikely to have prevailed had it not been from God, and had not Jeſus been the Chriſt. Nay, do I ſay unlikely; I may truly ſay it had been utterly impoſſible it ſhould have got that ground it did, had it not been from God, and had not that God who made the world given it his Bleſſing. Let us then well weigh theſe following ſeverals: 1. That the Goſpel was not propagated in the world by humane Eloquence, or excellence of Speech. The firſt Preachers of it were men of great plainneſs and ſimplicity, bred up not in the Schools of the Learned, not in wiſedom of the world, not in any of the famous Accademies, or under the teachings of the wiſe Philoſophers, but they were illiterate Galileans, they were men of mean trades and occupations, men that had not been uſed to ſpeak in Senates and audiences of Princes: men not uſed to defend cauſes, not brought up in the cunning of Advocates and Proctors, and mercenary pleaders. Such men might have been thought to have done much by the ſtrength of their parts, and the quickneſs of their wit, and might have been judged ſufficient to have made a weak cauſe defenſible: They had none of the advantages of dignified perſons, which might commend them to Princes and great States: ſo that they being poor and obſcure, their wiſedom was like to be the leſs regarded, it being a moſt certain truth, that the poor man's wiſedom is deſpiſed: Upon theſe diſadvantages did the firſt Preachers of the Goſpel ſet forth into a cunning, and wicked, and potent world. Indeed it is true St. Paul was a man of Learning, bred up at the feet of Gamaliel, and ſo doubtleſs well verſed in the learning of the Jews, and very fit to deal with them: But then he was made the Doctour of the Gentiles: And we hear what he tells his Corinthians: I determined not to know any thing among you, ſave Jeſus Chriſt, and him crucified. And my Speech, and my Preaching was not with enticing words of man's wiſedom. 1 Cor. 2.2, 4. He was a man much hated by the Jews, and like to doe no great matters among the Romans, one would think, whoſe Priſoner he was when he came to Rome. He was a man indeed of learning, but of no authority; a man of underſtanding, but yet of mean preſence, and contemptible ſpeech: 2 Cor. 10.5.10. So that the progreſs of the Goſpel may not be aſcribed to any great eloquence, or Rhetorick, any skill or artifice of men, but onely to the power of God: 1 Cor. 2.5. For by the fooliſhneſs of Preaching God taught the world wiſedom, by weak things he overturned the ſtrong, and by things which are not, he overcame things that are. He that did deſtroy the walls of Jericho at the noiſe of a ſhout, and overcome the Canaanites by the hands of a Woman, and diſcomfited the Midianites great Army with Trumpets, and the breaking of Pitchers, and killed the great Goliah with a Stripling and his ſling, it was he and he alone that enabled the firſt Preachers of the Goſpel, and gave that ſucceſs to very weak, and very unlikely means. This He did and none but He could doe, and and therefore this is a ſufficient proof that the Goſpel comes from God, and that that Jeſus whom we Preach, is the very Chriſt. 2. Nor yet was the Goſpel propagated by force of Arms, as the Religion of Mahomet hath been, which has made its way in the world by the dint of Sword. But Chriſtianity was not thus planted; it denounced no War to thoſe that refuſed it, it gave out no menaces to that purpoſe: This it neither did, nor would, nor could it do. The Senate of Rome ſhall not need fear the Galileans Sword; Jeſus ſent abroad no fighting men; there is no Horſe prepared for this battel, no Spears or Bows: Theſe are the Servants of the Prince of peace, who are ſo far from War, that they come to require the nations to learn War no more, and to beat their Swords into Plough-ſhares, and their Spears into Pruning hooks. The Goſpel had no potent Princes or States that favoured it, that ſtood up for its defence and maintenance, there were none of theſe powers that took upon them the Title of Defenders of the Faith. Nay, and they were ſo far from doing it, that they were its avowed enemies, and drew their Sword againſt it. So that the firſt Preachers came naked and unarmed into a furious, and potent, and idolatrous world, Preaching the Goſpel of peace, and the ſevere Religion of a crucified Jeſus. The armour they had was Spiritual, and an Armour of light, an armour which the victorious Romans had neither uſed, nor yet feared. They were girt about with truth, that was all their military girdle: They put on the breaſt-plate of righteouſneſs, the ſhield of faith, and the helmet of ſalvation, and the ſword of the ſpirit, which is, the word of God; and had their feet ſhod with the preparation of the Goſpel of peace: Eph. 6. Theſe were the armour of the firſt Preachers of the Goſpel; and who could expect that they ſhould with theſe, overcome mighty Kingdoms and Provinces. And yet with theſe preparations did they ſucceed and overcome the greateſt nations, and brought them into the obedience of the Goſpel: Let us hear what the Apoſtle ſays to this purpoſe: We do not War (ſays he) after the fleſh (for the weapons of our warfare are not carnal, but mighty through God, to the pulling down of ſtrong holds) caſting down Imaginations, and every high thing that exalteth it ſelf againſt the knowledge of God, and bringing into captivity every thought to the obedience of Chriſt: 2 Cor. 10.3, 4, 5. This is evident then, that they did not force the Goſpel upon the world; they did not convey it by the Sword, or Battel-bow; they neither did, nor could do this: and yet for all this it ſucceeded and conquered, aye, and triumph't alſo over all the power, the policy, the ſtrategems of the Devil and all his inſtruments. And got that ground without blows and force, which it had never gotten with it. To what then muſt this victory be imputed? Not to the Pike and Sword, but to the energy and force of Truth, and to the mighty bleſſing and miraculous providence of God. It was God that brought this to paſs, which men could never have done: And this is a ſufficient Evidence that this Religion comes from God: Had it been a lye it could never have had that ſucceſs by theſe unlikely means: had it been from the Devil, or the World, ſure it would have made uſe of the inſtruments and ſtrategems of War, to have made room for it in the world. But that which is from God needs none of theſe aſſiſtances, and helps. And this doubtleſs is a very good argument of the truth of the Chriſtian Religion, that it did not make its way by the power of the Sword, nor was it preſerved that way. The Religion of Mahomet indeed ſpread far, but it was by the help of theſe carnal weapons. To the inſtruments of War, and the diſſenſions and back-ſlidings of Chriſtians, under God's permiſſion, it own much if not moſt of its ſucceſs. Nay, what was it elſe that did uphold Idolatry, but the inſtruments of War and ſlaughter? Falſe Religions are forced to uſe this force and violence, which the truth which comes from God, and hath his bleſſing, does not need. The pure and undefiled, and primitive doctrine of the Goſpel did not uſe, nor yet need theſe aids. Indeed the Apoſtatized Church of Rome, which hath falſely called her ſelf the Catholick Church, ſince ſhe left the true Faith of the Goſpel, hath betaken her ſelf to theſe carnal weapons. And 'tis eaſie to know the cauſe of it alſo: For when ſhe wanted the evidence of truth, ſhe then was fain to run to the power of the Sword. By this Sword ſhe cut aſunder thoſe knots ſhe was not able to untie: And whom ſhe could not confute, ſhe would condemn to the fire and fagot. The Secular Power muſt be called in, to uphold her grandeur and power. St. Peter's Keys are not ſufficient, unleſs ſhe unſheath his Sword: ſhe is now bolſtered up by the powers of this world, and when ſhe wants aid from the ſword of the Spirit, ſhe will derive it from the Sword of Princes. Her proceedings ſhall need to be no objection againſt what I have ſaid. Who though ſhe call herſelf the Catholick Church, is very far from deſerving that name, and hath rather ſhewed herſelf by theſe her actions the Synagogue of Satan than the Church of Chriſt: ſhe hath declared her cauſe to be bad, which could not be maintained and upheld without the aſſiſtance of Secular force. The firſt planters of the Goſpel uſed none of theſe weapons. We read of none they burned for Hereticks, no Common-wealths interdicted for hindring their worldly greatneſs, no Navies or Armies raiſed againſt thoſe that would not acknowledge them as their Superiours. Theſe have been the pitifull arts of that unclean Church of Rome; which is an argument that however ſhe vainly boaſts her ſelf Catholick, yet ſhe does not ſhew her ſelf in theſe things at all Chriſtian. For the Church of Chriſt never got its growth by theſe carnal weapons. 3. It was propagated by ſufferings, by patient enduring of tribulations: Prayers and Tears were the onely weapons of the Primitive, and undefiled Church of Chriſt. The Bloud of Martyrs was that fruitfull feed that did ſo ſtrangely increaſe and multiply: Which is an argument that Jeſus was the Chriſt, and this Religion came from God: Had it been otherwiſe, it had not been poſſible, but thoſe firſt perſecutions had quite rooted it out of the world. Had it not been of God, it muſt needs have ſo fallen out. We ſee in the greateſt Rebellions how ſoon they are ſtopped, when the chief Heads and Leaders are taken and puniſhed. This puts an end to any Inſurrection or Confederacy: And ſo would it have done by Chriſtianity alſo, had it not been from Heaven, and been accompanied with truth and righteouſneſs. So that fire and ſword cannot vanquiſh it, priſons and chains, and death it ſelf cannot ſtop its courſe: It muſt needs be a good cauſe that bears up againſt all the malice, the meanaces, the puniſhments, that a wicked world could deviſe or inflict. Aye, and that perſons of all ſorts and degrees ſhould ſeal this Doctrine with their Bloud too: young as well as old, rich as well as poor, people as well as their Teachers, women as well as men, thoſe that were remote and far diſtant from one another. Nemo gratis malus. It cannot be imagined that ſo many perſons of all ſorts, and ſo remote from one another, ſhould conſpire and conſent together to bear witneſs to a lye: That they ſhould venture their lives, and all that which the world calls good, upon an untruth! Certainly no man can be ſo fond as to believe this: This Martyrdom of Chriſtians, and the growth of Chriſtianity under it, is a good proof that Jeſus is the Chriſt, and that the Religion of Jeſus came from God. For certainly had it not been from God, it could never have born up from ſo ſmall a beginning againſt ſo mighty an oppoſition: And therefore it was a wiſe ſpeech of Gamaliel to the men of Iſrael who were ſo forward to perſecute the firſt preachers of the Goſpel, I ſay unto you, ſays he, refrain from theſe men, and let them alone: for it this counſel or this work be of men it will come to nought. But if it be of God ye cannot overthrow it; leſt happily ye be found to fight againſt God: Act. 5.38, 39. And this he well perſwades from the deſtruction of Theudas and his Complices, and alſo of Judas the Galilean and thoſe that obeyed him. To which may alſo well be added this, that whoever ſince hath pretended himſelf to be the Meſſias, or his forerunner, hath been ſo far from perſwading it, that he hath indeed come to nought, and miſerably cheated and abuſed his credulous followers. Thus we know, that about two and fifty years after the deſtruction of the Jewiſh Temple by the Romans, Buxtorf. Lexicon. Rabbime. in 〈 in non-Latin alphabet 〉 . there did ariſe a certain man that pretended himſelf to be the Meſſias, and was called 〈 in non-Latin alphabet 〉 the Son of a Star (alluding 'tis like to the prophecy, Num. 24.17.) but this man was deſtroyed by Adrianus with many thouſands of the Jews beſides: So that now the Jews are not aſhamed to call him 〈 in non-Latin alphabet 〉 or the Son of a Lye.Maimon. Epiſtol. ad Judaeos Maſſilienſes. Maimon tells us of another who deceived the poor Jews, under a pretence that he was the forerunner of the Meſſias, who having boaſted vainly that he ſhould riſe again after his death, in token that he came from God, was beheaded by a certain Arabian King, and ſo periſhed, and left the Jews that gave him credit in great calamity and diſtreſs.

It were a very eaſie thing to give in an account of the cheats and impoſtors who have ariſen in the ſeveral ages of the world,Euſeb. Eccl. Hiſt. l. 4. c. 6. Hieron. Catal. Scrip. Eccl. in Agrippa. Origen. contra Celſ. p. 44. Vorſtii obſervat. ad Gantz. p. 292. Juchaſin. fol. 38. Zemah David. p. 150. under a pretence of being the Meſſias, or his forerunner; by whom the Jews have been miſerably impoſed upon and deluded from time to time. This is reported not onely by the Chriſtian writers but by the Jewiſh alſo. The Jews have often been fruſtrated in their expectations, and the cheat hath quickly been diſcovered. And they have for many Generations expected their Meſſias in vain. There hath appeared no man under pretence of the Meſſias or his forerunner but he hath ſoon come to nought. And no wonder, for a lye, though it may prevail for a while, will not obtain long. The heat of perſecution will fetch off its paint and falſe colours. 'Tis truth alone that can endure a Trial. Facile res in ſuam naturam recidunt ubi veritas non ſubeſt. A lye may for a little while out-face the truth, and prevail upon the eaſie and credulous part of mankind, eſpecially where it meets with no ſevere and potent oppoſition. but when once the Authours of a forgery are diſcovered, when they are brought to puniſhment who contrived the cheat, and were the abettors of it, then it falls to the ground, and ſpreads no farther. It hath not power enough to ſtand up againſt ſo great a violence. But Chriſtianity prevailed in ſpight of all the malice and force and combined endeavours of the Devil and all his inſtruments to root it out.