A DEMONSTRATION OF THE MESSIAH.  
In which the truth of the CHRISTIAN RELIGION is proved especially against The Jews.  
PART I.  
By Richard Kidder.  AUGUSTIN. Epistol. VOLUSIANO. Venit Christus; complentur in ejus Ortu, Vita, Dictis, Factis, Passionibus, Morte, Resurrectione, Ascensione, omnia Praeconia Prophetarum. 
LONDON, Printed by J. Heptinstall, for B. Aylmer, at the Three Pigeons against the Royal Exchange in Cornhill. MDCLXXXIV.   

To the Right Reverend Father in God Henry Lord Bishop of London, one of the Lords of His MAJESTY's most honourable Privy Council.  
My LORD,  
THE following Discourse, such as it is, I do with all humility present to your Lordship. The argument it treats of commends itself, and challengeth regard from all the Disciples of Jesus. The design of it is to prove our Jesus to be the Messiah. This is a truth of the greatest moment, and as such was much insisted upon by the first preachers of the Christian Religion, and deservedly placed in our ancient Creed in the head of the other Articles of our Christian faith, and next after the Article in which we own the belief of a God. And whatever defects there may be found in the following Tract yet, as I am certain that I have chosen a most excellent Subject, so I have pursued it with a sincere and honest intention.  
If any should find fault with this well-meant Discourse, and condemn me even for that for which I am not able so much as to accuse myself, it shall be so far from creating me any trouble that it will not surprise me as any thing that is new and strange is wont to do. Whatever my mistake or my faults may be, I shall be so far from being pertinacious in either of them, that no man shall be more welcome to me than he, who shall assist me in discharging me from them. Nor do I desire to live any longer in this world than whiles I am disposed both to find the truth and to follow it.  
I think myself more especially obliged to give your Lordship an account how I spend my time. And that consideration moved me to prefix your Lordship's name to this following Discourse. But that was not the only motive which induced me to it. All that have the honour to know your Lirdship have great cause to bless God for you. The Clergy of this great City are very sensible of their happiness. They look upon your Lordship as a great Blessing, and a good presage. The Jews have a saying in their books, that when the Shepherd is angry with the sheep he placeth over them a blind guide. Those who are under your Lordship's care justly look upon you as bestowed upon them as a token for good; they think themselves favoured greatly, in your Lordship, by the great Bishop and Shepherd of their Souls. I was willing to take this opportunity of testifying my most unfeigned thankfulness to God for your Lordship. That God would long preserve your Lordship, and assist and prosper your endeavours for the good of his Church; that he would pour upon you the blessings of this life and preserve you to the unspeakable glory of the next, is the most hearty Prayer of,  
My LORD, Your Lordship's most dutiful and obedient Servant, Richard Kidder.   

THE PREFACE.  
IT is said of our blessed Saviour, upon his healing a withered hand (when the Jews watched him, whether he would heal on the Sabbath-day, that they might accuse him) that he looked round about on them with anger, being grieved for the hardness of their hearts (Mark 3. v. 5.) He looked on them with anger, and with compassion at the same time. Thus have all the sincere Disciples of Jesus been affected towards that people ever since our Saviour's time, and very fit it is that they should imitate their great Lord and Master. He that loves his Lord, and his holy Religion cannot but be moved with some degree of anger when he considers how that people persecuted Jesus and his followers, and have ever shown an unplacable hatred against the incomparable Religion which they planted in the world. They do in their books, which we have in our hands, reproach our Blessed Saviour; and with great bitterness disparage and calumniate those holy writers, which give us an account of our Saviour's birth, of his life and Doctrine; and these practices of theirs have been an occasion of many evils which have befallen them, and have drawn upon them the anger of the Christian States or Kingdoms where they have lived. Nor is it strange at all that Christians should be moved with some degree of indignation against those men who Scoff at that Jesus whom they worship.  
But how excusable soever this indignation be, yet it ought to be attended with pity and compassion. This we may learn from the example of Jesus, who was grieved for the hardness of their heart and did to the last breath pray for these men who had no pity or compassion upon him. And the Apostle of the Gentiles, who had been greatly persecuted by the Jews, was so far from being unconcerned for them that he most solemnly professeth that he had great heaviness and continual sorrow in his heart upon their account. And so great was his charity that he could wish himself accursed from Christ for their sakes, (Rom. 9.1, 2, 3.)  
And whatever opinion Christians may have entertained, concerning the conversion of the nation of the Jews, it must be granted that it is our duty to do all we can toward the gaining so good an end. And whatever is done to this purpose, by any Christian States, or particular Persons, however it may miss of its desired effect will not fail of a reward. It is very well known where the Jews are obliged to hear the Sermons or Lectures of the Christians: And there are those charitable persons in the Church who would much rejoice to find them under the same obligation in other States and Christian Kingdoms also. A lecture for this very end and purpose might have good effects: For though it be not effectual where it is used, yet it is no hard thing to assign very considerable reasons how that comes to pass. Thus much is certain that if we would gain the Jews it will become us to do all in our power to that purpose: And though some men have other obligations yet every Christian is obliged, in his deal with them, to use them with great humanity, to trade with them with exact Justice and simplicity, and to adorn our Religion by an exemplary life and conversation.  
For the following discourse, I am to acquaint the Reader that I do not send it abroad as a just Tract designed only against the Jews. Had this been my design I should have taken other Methods. I intended the advantage of the Christian Reader also; and hope that the younger among them may receive some benefit thereby. It is our common Christianity which I here defend; and I have attempted to explain some difficult places of the holy Writ which have been perverted by some men, and scoffed at by others. In all that I have done I have sincerely pursued after truth; if I have any where mistaken I shall most readily and thankfully hearken to him who shall show me my Error.  
I do intent a second part, in which I design to examine the objections which we find in the Jewish writers against the truth which I have defended in this first, and against the Religion which Jesus taught. I shall in that particularly consider their pretences for their unbelief: And they are such as these, viz. That their law is of perpetual obligation; that the promise of the Messiah was conditional, and the time of his coming not fixed; that there are some Prophecies relating to the Messiah and his times not fulfilled in Jesus, etc.  
I do very well know that there are in the Church of England a great number of men who are better sitted for such an undertaking than. I am: I should be so far from esteeming it a disappointment if any of them would prevent me, in what I design farther, that it would be matter of rejoicing to me. And if what I have done already may be but an occasion to excite some other person to do better, I shall think my time well spent, and be very well content that what I have here offered should be laid aside or overlooked.   

The Contents of the several Chapters contained in this Book.  

CHAP. I. 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. pag. 5, 6.  
CHAP. II. It is agreed between Jews and Christians [I.] That there was a Messiah 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 Messiah. That hence it was that there appeared so many Impostors about that time. An account of some of them from Josephus. Of the promises of the Messiah, 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 Messiah predicted. pag. 42.  
CHAP. III. 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 Childbearing. 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. pag. 58.  
CHAP. IU. That the Messiah was to be a Prophet, Deut. 18. v. 18. considered. That our Jesus was a Prophet like unto Moses, showed in sundry particulars. That the Messiah 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 Messiah belonged to Jesus. That the Messiah, as was predicted, was to do stupendious works. pag. 87.  
CHAP. V. The works of Jesus, Mat. 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 Messiah would not work miracles considered; and the Author of Tractatus Theolog. Polit. What a Miracle imports. That the Messiah 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. pag. 105, 106.  
CHAP. VI The Miracles which Jesus did compared with those which were really wrought by the hands of Moses; with the pretended one's 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 reoprted of him. pag. 161.  
CHAP. VII. That the Messiah, according to the predictions of him, was to suffer. This proved against the Jews. Of the vanity of their twofold Messiah 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 Messiah was to suffer, Luk. 24.26, 46. and Act. 3.18. considered. Zech. 9.9. to be understood of the Messiah, 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 Serpent, 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 Messiah: A large digression concerning this matter. Exod. 12.6. considered: Castalio justly censured for his ill rendering 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 shown from their best Authors. An objection from Deut. 16. v. 6. answered. Jesus died at that time when the Paschal Lamb was to be slain. Of the place and many other particulars relating to the sufferings of Jesus. Of the great causes and reasons of the sufferings of Jesus. Of the Burial of Jesus. pag. 191, 192.  
CHAP. VIII. 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 Messiah should rise from the dead. The words (Ps. 11.5.) This day have I begotten thee, are justly applied to this matter: This proved against the Jews at large. That Jesus risen from the dead is an undeniable proof that he is the Messiah; and of the greatest importance to us. Of the time when Jesus risen 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 risen considered as the first day of the Week. pag. 264, 265.  
CHAP. IX. Of the Ascension of Jesus into Heaven. That the Messiah 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 Messiah. 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, showed against the followers of Socinus. That this ascension into Heaven was typified by the High Priest's entering into the Holy of Holies. That the Author 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is acknowledged by Philo. Three remarkable places of that Author to this purpose. That the Sanctuary was a representation of the Universe, 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 rend 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 mirculous 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 its truth; if it be considered what the Author and first Preachers of this doctrine were, and what is the nature of the Doctrine itself, and after what manner it did prevail. pag. 305, 306, 307.  
CHAP. X. What was predicted of the Messiah was fulfilled in our Jesus. This appeared in the birth of Jesus, in his Office, and Character, in his Works, in his Sufferings and Resurrection, and the spreading of his doctrine. The adoreable providence of God in bringing Events to pass. This shown in very many particulars. This is a farther proof that Jesus is the Christ. pag. 376.  
CHAP. XI. The Christian Religion more Excellent than that given by Moses, and consequently the best in the World. The Pagan Religion not worthy of regard. The wiser Heathens guilty of great inconsistencies and evil Principles. The Stoics upon sundry accounts very . The Law given by Moses came from God; in what sense it was a perfect Law. It was not unalterable. A general distribution of the Precepts of that Law. The defects of it. (I) As a rule of life: Many of its Precepts not good in their own Nature; They obliged the Jews only, and were annexed to their Land, or some part of it: Many of them Political. (TWO) The reward annexed to the Obedience of that Law was but Temporal. (III) It was not attended with the promise of Divine assistance. (IV) Nor was there that hope of pardon which was afterward given in the Gospel. The Sacrifices allowed to that purpose very defective: This shown at large. For some sins no Sacrifice was allowed; Sacrifices were not pleasing to God of their own Nature; The Expiation did not depend upon the value of the oblation; He that brought an Expiatory sacrifice was not allowed to eat any part of it; The repetition of the Sacrifices another Argument of their weakness; In some cases the Sacrifice was but one of those things required in order to pardon; The Legal Sacrifices were not designed to continue for ever. That the defects of the Law of Moses are supplied in the Christian Religion: Of the excellent Precepts of the Christian Religion; Of the promise of Eternal life therein clearly revealed, and of the great moment of it; Of the Divine assistance attending this Religion; Of the assurance of pardon from the Christian Religion, and the sure foundation which it lays for the quieting the Consciences of Men. The usefulness of the foregoing discourse: A more particular inquiry into the great Ends or Causes for which the Law of Moses was given. The Conclusion of this Discourse. pag. 394, 395.    

THE INTRODUCTION.  
I Do intent with God's assistance, in the ensuing Discourse, to prove that our Jesus is the Christ: And shall by way of introduction to this weighty Argument reflect something upon the words of St. Peter to the Jews, Act. 2.36. And for the better understanding those words it is to be remembered that our Jesus, before he left his Disciples, promised them the presence and the aid of the Holy Ghost: and a little before his Ascension into Heaven, he commanded them that they should not departed from Jerusalem but wait for the promise of the Father, which (saith he) ye have heard of me, Act. 2.4.  
Nor did our Saviour fail to make good his promise; but when the day of Pentecost was fully come, they are filled with the Holy Ghost, and spoke with divers tongues as the Spirit gave them utterance. This happened at Jerusalem at a great solemnity, and at a time when the devout and religious of several Nations were together in the City, who heard the Apostles speak in the language of their several Countries, the wonderful works of God. And they were all amazed, and were in a doubt, saying one to another, what meaneth this? v. 12. And there were among the rest very evil men that were so malicious as to mock and say, these men are full of new wine. v. 13.  
This calumny St. Peter disproves, and lets them know that they spoke by the power of the Holy Ghost. And then he preaches to them the resurrection and ascension of Jesus, who was approved of God by miracles and wonders and signs: And he gives them to understand, that as this Jesus had received of the father the promise of the Holy Ghost, so he had also now bestowed this Holy Ghost upon them, the effect of which gift they saw and heard: And thereupon concludes (as well he might) that he is the Messiah that was promised. 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. 11.36.  
Before I proceed I shall take notice of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: God hath made that same Jesus: That is, says chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he hath ordained or appointed Jesus to be Lord and Christ. And the Greek word will well bear this sense as well as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Thus it is said of our Saviour (Mar. 3.14.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i.e. he made twelve, or, ordained twelve, as we translate it well. He chose twelve says the Syriac version. Again Gen. 41.34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, As the LXXII render it. That is, let Pharaoh make and appoint Officers; and not as we have rendered it, Let Pharaoh do this, and let him appoint. Again, It is the Lord that advanced Moses and Aaron (or made) as it is in the margin of 1 Sam. 12.6.  
And we usually speak after this manner: when men are advanced to dignity and office they are said to be made what they are afterwards called. To make a Consul, a Captain, or General, signifies no more than to appoint them and raise them to those dignities and offices.  
So that the meaning of these words is as if the Apostle had said, let all the Israelites therefore be assured of this great and very evident truth, that that Jesus, whom the Jews have Crucified, is by God the Father (who hath raised him from the dead, and taken him up to his right hand) constituted and appointed head of the Church, and instated in the Kingly office of the Messiah.  
That Jesus is the Christ or Messiah that was foretold is that which the Apostle would have the Jews be assured of: And this was the Doctrine, which the first preachers of Christian Religion did mainly insist upon: It being not only an article of the Christian faith, but such an one as is the foundation of the rest. Who is a Liar, says St. John, but he that denieth that Jesus is the Christ? (1 Joh. 2.22.) We read that Saul confounded the Jews which were at Damascus proving that this is very Christ, Act. 9.22. He preacheth the same Doctrine at Thessalonica, Acts 17.3. And at Corinth, Acts 18.5. And of Apollo's we read that he mightily convinced the Jews, and that publicly, showing by the Scriptures that Jesus was Christ, v. 28.   

A DEMONSTRATION OF THE MESSIAH.  

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 show that Jesus is the Christ I shall show 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 spoke of him. Thus he that was restored to Sight said, A man that is called Jesus made clay, etc. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 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 verified 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 Cells. 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 wonderful, 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 only help him. This is to attribute too much to ourselves and too little to God. He that helps me adds his strength to mine, but he that saves shows his own power only. 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 entire 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 showed 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 precious blood. 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 Saviour's; 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 Saviour's there was one who was not only 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 do. 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 battles, 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  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 enslave 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 Samson. These great men were dead and could yield no succours to the oppressed Israelites: And, what ever terrors these men impressed upon their enemies while they lived, their names will strike none now. The Chaldeans are not overawed by the rod of Moses, or the strength of Samson: these deliverers can afford no relief or help: 'tis otherwise with us. Our Lord is the Author of Eternal Salvation, Heb. 5.9. And hath obtained an Eternal Redemption for us, Heb. 9.12. Those Saviour's 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 Samson, 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 Samson, 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 Messiah, 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 Samson: 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 show afterwards) a very remarkable type of the Messiah. And Jacob looks farther than Samson; 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, etc. i. e. I foreseeing in the Spirit Samson 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 died 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 died and risen 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 remembered 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Messiah 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 departed 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 fearful 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 Samson at the last. O Lord God, remember me, I pray thee, and strengthen me, I pray thee, only 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 Authors 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 Oppressor, 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, stopped 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 only, 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 overrun with Idolatry and Superstition, with violence and oppression, with ignorance and profaneness; Men were proud and covetous, unchaste 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 ourselves (says he) also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful 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 purify 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 do. 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? show 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, etc. 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 bountiful; Give me one that is fearful of grief and death; He shall soon despise crosses, and flames, and the torments of a Tyrant. Give me one that is lustful, adulterous and gluttonous; and you shall soon see him, sober, chaste and continent. Give me one that is cruel and bloodthirsty, and that fury shall soon be changed into an unfeigned Clemency. Give me one that is unjust, foolish and sinful; and he shall presently become just, and prudent, and inoffensive. Thus did Religion do 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 author 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 only. The time was when Religion and all the more eminent dignations and favours of God seemed to be enclosed and confined within the narrow compass of the land and people of the Jews. There had God his Temple, and dwelled 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 judgements 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 broke he the arrows and the bow, the shield, and the sword, and the battle, 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 sat 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, etc. were for the sake of them, and they were but the Saviour's 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 itself 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 faithful 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 only, 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 only) that he gave his only begotten Son, etc. 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 only. Samson died, 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 ransom for all, 1 Tim. 2.6. He is the propitiation for our sins: and not for ours only, 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 atonement 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 atonement for, as may be seen, Levit. 20. Among these, wilful murder was to be reckoned, as a sin that admitted no sacrifice of atonement. And to this sense are the words of the Psalmist understood; when he prays to be delivered from bloodguiltiness: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 only 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 Messiah. Andrew telleth Simon Peter, we have found the Messiah, which is being interpreted, the Christ, Joh. 4.41. And the woman of Samaria said: I know that Messiah cometh which is called Christ, 
Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 do 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 public Persons, and Ministers among the Jews, were by this Ceremony set apart to their public 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: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Hist. l. 1. c. 3.  And when the Prophets did by anointing them make them Kings, they made them Typical Christ's, as one of the ancients does express it. And so indeed they were. They did typify the Messiah who was to be Lord and Governor 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 public 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 read) 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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 ministered 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 expressly 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The sign of a Crown denoting the Regal dignity; and the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the first letter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which signifies a Priest) denoting the Priesthood. That the high Priest was anointed but not the inferior 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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. Keel 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, Leu. 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 atonement 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 only 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 baptised, it came to pass that Jesus also being baptised, 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, etc. 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, etc. 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, etc. 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 baptised in Jordan and about thirty years of age he was again anointed by the same divine spirit more publicly and openly than before: He was now entering 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 entering upon his ministry, not only 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. Leu. 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 Messiah, that he was also twice anointed with the holy Oil. And for David (who was a most eminent type of the Messiah) 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 upon 
1 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 only 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 publicly 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, entering upon his administration, was publicly 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 Gihen, 1 King. 1.38. This Gihen 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 easy 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 public 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 mediator 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 blood. God hath made it very plain that our Jesus is the Messiah 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 Unction 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 Messiah, 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 only 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 departed 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 fond conceit what we please of ourselves, 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 Messiah 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 Messiah. That hence it was that there appeared so many Impostors about that time. An account of some of them from Josephus. Of the promises of the Messiah, 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 Messiah predicted.  
THus having showed what is meant by Jesus, and what by Christ; I come next to show you that our Jesus whom the Jews crucified, is the Christ or Messiah. 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 Messiah promised in the old Testament is not only 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 Gospel's 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 Messiah 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, spoke 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 Messiah, among the Jews at that time; and that he should be a great Prophet. I know, says she, that Messiah 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 Messiah, were very prone to take others for him that did then appear. And because John Baptist was a man of great virtue and fame, and that was greatly followed by the people, and that in the very time when the Messiah 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 Messiah, 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 Messiah 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 Messiah at that time. And I shall afterwards show what ground they had so to do.  
It shall be enough at present to add, that as there was a general expectation of the Messiah about that time, so there were a great number of Impostors 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 persuaded 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 Impostor 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 Impostors that persuaded the people to follow them into the Wilderness, promising them to show 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 Messiah 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 wondered 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 another 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 Impostors; 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 chief excited the Jews to war with the Romans was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a prophecy (though of doubtful signification, as he is pleased to call it, yet) contained in the Holy Scripture, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. That at that time one of their own Country should have dominion over the world.  
These things are no more than what our Saviour foretold, and do show us what need there was of our Saviour's words. He tells the Jews. There shall arise false Christ's, and false Prophets, and shall show 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 Messiah is so particularly described, that it might be known, by comparing those descriptions with the event, who was the Messiah.  
I grant that the promises of a Messiah, 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 wisdom 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 Messiah 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 blood, against fornication, and rapine, and that concerning judicatories. But then Noah received the seventh, which forbids him flesh with the life or blood thereof, (Gen. 9.4.) Thus things stood until 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 author of Juchasin (fol. 8.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Maimonid. calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Conu. 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 inquire how far this account that the Jews give, of the gradual dispensing of their law, is true. I shall show you that God took this method in promising the Messiah, 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 Messiah 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 only 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 Messiah 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 Messiah 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 Abrams 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 Messiah: 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 than what follows, (v. 18.) is to be understood with a particular reference to Isaac, and therewithal as containing a precise and particular promise of the Messiah, (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 Messiah. 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 Messiah. For, Gen. 12.3. 'tis said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be blessed. But, Gen. 22.18. 'tis said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Messiah the source and fountain of blessing. And thus as the Messiah was promised at first as the seed of the woman and a conqueror 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 withal gives some account of the time of the appearance of the Messiah (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 Messiah: 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 Messiah 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 Messiah 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 Messiah. 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 Messiah should converse much in Galilee is foretold, Isa. 9.1. What works the Messiah should do 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 Messiah 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 only 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 thiefs, (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 transgressors, Isa. 53.12. That he should suffer with a Lamblike 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 Messiah 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 Messiah 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 only to show 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 wonderful 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 Childbearing. 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 Messiah 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 Messiah was to be of the house and family of David. 
Mic. 5.2. understands those places of the Messiah, 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 Messiah 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 Messiah 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 successors; and the promises made to them are conditional; that of the Messiah, 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 Messiah shall never fail, and nothing shall hinder his being exhibited to the world. But then for David's sons, viz. Solomon and his other offspring it follows, If his children forsake my law, and walk not in my judgements; 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 do with the Sons of David to whom his promises, which referred to them, were but conditional; but than 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 faithful 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 gins, 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 Messiah 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 offspring of David, c. 22. v. 16. And the author 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 do it) they are very unreasonable that now make the objection.  
Secondly, I consider the place of his birth. Of the Messiah it is foretold that he should be born not only 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 Messiah, 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 Messiah (or Christ) that he may rule, etc. 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, The place from whence the King Messiah 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  there, vel, quod verius est, quodam vaticinio, futurum jam tunc mysterium monstrabatur. He tells us elsewhere expressly 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 Messiah 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, etc. 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 fulfil his decree when he himself knew it not; and Caesar fulfils 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 wonderful 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 needful only 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 the LXXII. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 rendering the words in Micah which we translate, though thou be little among the thousands, etc. Thus, It is little that thou shouldest be (i. e. be reckoned) among the thousands, etc. 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 choose another way, and I shall deliver it in my author'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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 rendered 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 Author 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 show 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 custom 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 Messiah 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, etc. But this Ahaz refused to do, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you a sign, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. contra Cells. 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 expressly, 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, etc. v. 22, 23. It was under the character of the seed of the woman that the first promise of the Messiah 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 entered 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 Childbearing: 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 show 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 form, than Eve, v. 13. The second reason for this injunction of silence and subjection is the woman's transgression: This rendered 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 Childbearing, if they continue in faith, and charity, and holiness with sobriety, v. 15. She shall be saved in Childbearing, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by this Son born of the Virgin Mary; this promised seed, who is the foundation of faith and hope. And than 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Messiah 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 show you that 'tis passed long since; and, that our Jesus did appear at that time, according to the general expectation.  
I shall begin, and show what the time was in which the Messiah 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 departed from Judah, nor a lawgiver from between his feet, until Shiloh come, Gen. 49.10. That those words are to be understood of the Messiah 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 Messiah. 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 until the Messiah 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 Republic, or Body Politic: Let them show us their Sceptre, their marks and ensigns of government and authority? We know they are a scattered 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 Messiah: For there we shall not need to be beholden to the Jews to grant us that Gabriel speaks of the Messiah; 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 righteousness, 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 flood, 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 until 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 Messiah (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 Messiah, 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 Messiah. And thus we read 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 Messiah 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 Messiah 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 Messiah 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 Messiah among the Jews I have showed 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 Authors. I shall not insist upon the predictions of the Sibyls, 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 Country 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 Messiah at that time; and they did withal signify 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 Messiah: 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 Messiah.  
From the words of Jacob, (Gen. 49.10.) it is evident that the Messiah was to come while the Jews were a people, and before they were dispersed. Their ancient Doctors expound those words of the Messiah 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 Messiah, 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 Messiah 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 Messiah 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 fancy that they learn it from the defect of the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Vrim 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 itself 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 magnify 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 shown 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 9 which the Jew concealed.  
The time of the coming of the Messiah 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 Messiah 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 Messiah, 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 Messiah; and to this purpose he citys a known saying of their wise men, viz. Let them who compute times be extinguished, or, perish.   

CHAP. IU.  
The CONTENTS.  
That the Messiah was to be a Prophet, Deut. 18. v. 18. considered. That our Jesus was a Prophet like unto Moses, showed in sundry particulars. That the Messiah 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 Messiah belonged to Jesus. That the Messiah, as was predicted, was to do stupendious works.  
I Shall now pass on to the Life of Jesus, and see whether that agree with what was predicted of the Messiah. And under this head I shall insist upon the following particulars.  
First, that the Messiah 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 spoke as never man spoke, 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 spoke 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 showed 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.) Ay, 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 Christ's 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 woefully experimented the truth of those words of our Saviour, having been imposed upon by Impostors from time to time to their great loss and mischief, as I shall have occasion to show 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 only 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 expressly 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 country 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 Country 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not parabolically and enigmatically. And God tells the Israelites thus. If there be a Prophet among you I the Lord will make myself 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 only begotten Son, which is in the bosom of the Father, he hath declared him, Joh. 1.18.  
In his Mediatorship. Thus Moses tells the Israelites, I stood between the Lord and you at that time to show 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 Mediator 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 show at large afterwards.  
What hath been said is sufficient to convince us that those words (Deut. 18.) belong to the Messiah, 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 only 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 spoke what God had commanded him.  
Secondly, the place where the Messiah 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 dwelled in the land of the shadow of death upon them hath the light shined. (If you ask how comes this? it follows) Unto 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 recompense 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 Country, and remote from Jerusalem the principal City of the Nation, and a Country that had been early and very severely afflicted, should yet be dignified with the presence and works of Christ.  
We are next to inquire 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 dwelled 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 Caesar, 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 dwelled in a City called Nazareth, Matt. 2.22, 23. From thence he came to be baptised 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 sat 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 only foretell the great happiness of Galilee by reason of the presence of the Messiah, but seems very particularly to point out those places in Galilee that should be thus dignified and honoured. The Prophet does not only 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 dwelled 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 Messiah (Mal. 3.1.) that, after the appearance of his forerunner, he shall suddenly come into his temple. And the appearance of the Messiah 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 Messiah, who was not only to come during the standing of that Temple, but was also to be present in it. I shall therefore at this time only show 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 Messiah 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, only this, that at twelve years of age he was found in the Temple discoursing with the Doctors, (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, witted ye not that I must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (we render it about my father's business, but it is by the Syriack truly rendered) 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 always resort, and in secret have I said nothing, Joh. 18.20.  
Fourthly, we have in the old Testament several characters of the Messiah, that do exactly agree with our Jesus. We find the Messiah 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 Messiah, the Prince of peace, (Isa. 9.6.) The great holiness and righteousness of his life agreed well with the Prophet's character of the Messiah; 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 Messiah. 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 Messiah, (Matt. 11.29. with Zechar. 9.9.) What was there ever said of the Messiah 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 Messiah that he should do many great and wonderful works. The works which he should do 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 Messiah 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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 do in my father's name they bear witness of me, Joh. 10.24, 25. Again, If I do 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 Messiah that was to come, we find he returned this answer. Go, says Jesus, and show 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 do without the divine assistance, and those very works also which the Messiah was to do (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 Messiah would not work miracles considered; and the Author of Tractatus Theolog. Polit. What a Miracle imports. That the Messiah 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 Messiah 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 Messiah 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 baptised Jesus in Jordan, Matt. 3.15. And it is expressly 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 baptised 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 Messiah 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 Messiah should sighed their battles, 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 only 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 Messiah, 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 Messiah that was promised to come among us, or must we expect him to come still? It is very usual to express the Messiah by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 departed from Judah until 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 Messiah 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 Messiah 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 show 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 do bear witness of me that the father hath sent me.  
His works than 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 do 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 do more miracles than these which this man hath done? Joh. 7.31. The works which he did, spoke 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 Messiah was to do 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 Messiah, 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 Messiah? But the answer is very easy to this. And  
First, this was foretold of the Messiah that he should preach the gospel to the poor: For preaching good tidings to the meek, Isa. 61.1. is the same thing with preaching 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 Doctors taught the rich. They expected a Princely Messiah that would Lord it over poor men. But our Saviour puts them in mind here that it was foretold that the Messiah 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 Messiah, 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 bore him witness, and wondered 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 Messiah, whom they were to receive. For they may not now look for a temporal Prince to conquer and captivate their powerful enemies, but a meek, and lowly, and merciful person that would converse with, and instruct the poor and the needy. So that those words, and the poor have the Gospel preached, etc. 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 powerful 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 only 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 only speak the truth of our Saviour's doctrine, but the great moment of it also: And so they do tend toward not only 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 hindered, 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 shows 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 spoke: 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 aftertimes 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 do what he pleased. That their Wisemen 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 learned that name, these Dogs were wont at their coming out to bark so terribly that they forgot the name, and the letters which they had newly learned. But (say they) Jesus of Nazareth went in and did not only learn the letters of this name, but wrote them in a Parchment, which he hide 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 learned 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 Messiah 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 compel the Israelites to observe it; and that he shall manage the Lord's battles and overcome the people that are round about him. The truth of this doctrine of his shall be considered in its due place. I only produce this to show 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 Author, and directly leveled 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 only be understood with respect to men's 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 do, 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 Creator of the Universe. No man can affirm what the  Author 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 show that our Saviour's miracles were a good proof of his doctrine, and that he was the Messiah who was to come into the world. And for my better proceeding,  

First, I shall show what I mean by Miracles.  
Secondly, I shall prove that the Messiah was to do 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 show 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 only 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 only to alter the course of nature who is the great author 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 do. 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 the New Testament, and our Saviour said to be declared the Son of God with power, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
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 show John again these things, which ye do hear and see; The blind, etc. Our Saviour dealt sincerely with them, and appeals to their senses in the case. Show John those things which ye do hear and see. A miracle, which is brought to prove a doctrine or doubtful 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 itself 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 itself. Our Saviour's works are brought by him as a proof of the truth of his doctrine: Miracles would in this case signify nothing if they were not very evident: The Jews have a proverb to this purpose, 
Buxtorf. Lexicon. Rabbin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. signs. And those things which are signs of something had need be more plain and discernible than the things which they signify 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Governor 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 blood 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 only 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 Heretics if we do it not. Such a Faith so Catholic 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 do 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 Messiah 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 Messiah was not to do any miracles at all. That Jesus lived, and that he did wonderful 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 Messiah, 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 Rabath, 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 Messiah 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 Messiah, in comparison whereof the others were not worth the remembering.  
I find the same Author in another place speaking to the same purpose, 
Abravenel in Joel 2.28.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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, etc. 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 Messiah 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 Author 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 Messiah, 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, etc. which words are applied to the times of the Messiah, Act. 2.17.  
2. We find it particularly prophesied of the Messiah 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 show 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 Messiah 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 Messiah, when he came, would work wonders is evident from those words of the people. 
Joh. 7.31.  When Christ cometh (say they) will he do more 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 Messiah was expected, and being very much famed for his virtue, and followed by the people, they were prone to take him for the Messiah; 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 suspense, 
Luk. 3.15.  and all men mused in their hearts of John whether he were the Christ or not. He was not only born about the time in which the Messiah was expected, but the passages relating to his birth were very strange and surprising, 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 than 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 Messiah, viz. the working of Miracles. But I shall proceed to show,  
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 myself obliged the rather to insist upon, the thing itself 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 enchantment 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 lose upon them. We wanted food (says he) and he sent Manna: They were thirsty and he opened a rock: The congregation of Corah denied him, and therefore the Earth swallowed them up.  
At this rate does that subtle enemy of Christianity discourse: And 'tis very easy to observe what he drives at in all this. I shall not trouble myself to show that other Jews have taught a Doctrine contrary to what Maimon. teaches. It were no hard matter to show this; but 'tis of little moment to do that toward my present purpose. I shall do that which is material to my purpose in hand in showing that this Doctrine is in itself 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.  etc. 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 myself 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 show 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 do all these works: for I have not done them of mine own mind. If these men die the common death of all men: or, if they be visited after the visitation of all men, than 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, than 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 do 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 do 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 do 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, than 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 widow's 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 persuasion of his; For no man can do those Miracles which thou dost 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 do nothing: whence it appears that the people were greatly convinced by the works which they saw Jesus do.  
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 justify 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 rendered, which we render in the spirit. It was we know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Impostor, 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 lie, 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 do 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 needful that he should do miracles. The Devil had gotten a great and ancient possession over mankind; he had got into the hearts and bodies of men, and dwelled 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 fight 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 dwelled 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 worldly wisdom 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.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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  (nor blamed by our Saviour) for demanding signs and wonders: This demand was not unreasonable in itself, nor  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 than it was not because they desired to set a King over them, but because they desired it amiss, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in order to obey the law, but because they were weary of Samuel a good Governor. 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 do 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 showest 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 choose 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 desert: 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 outdo Moses (as shall be showed 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 Impostors 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 puzzled 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 falsely 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 only separately but in conjunction with one another.  
1. The Author of these miracles was Jesus, a person of a most innocent and useful 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 show 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 only 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 ourselves. It permits us not to do any evil, and requires us to do all the good we can: It is so far from allowing us to do an injury, that it will not suffer us to revenge it: It teaches us to be humble and modest, chaste and temperate, very frequent and very fervent in our prayers to God, sincere in all our promises and professions, and very bountiful in our mercy which we show 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 only forbid Adultery, Murder 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 do as we would be done by, obey our Superiors, 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. It forbids not only 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, rendering 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 system of craft and worldly policy to keep the world in awe withal. It is full of weighty principles, of divine and heavenly precepts, of the most endearing and pathetic motives to obedience. It hath nothing trifling in it, but is fraught with a wisdom that is divine, and is placed above the contempt and scorn of men. It commends itself 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 itself is brought to desolation; 
ver. 25.  and every City or House divided against itself 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 superior 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 turned 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 persuade myself 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 blood, 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 Paralytic, and dispossesseth the Demoniacs 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 dries up the barren figtree. The Devils obey his word: he treads on the Waters as on a pavement, and checks and controls 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 do 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 only 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 do 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 chooses to do 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 wherever 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 wherever he comes to them who were said, 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 Demoniac, 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 do 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 only 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 Godlike 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 Figtree and destroyed the herd of Swine: 
Vid. Dr. H. More Mystery of Godliness. Book 4. chap. 8.  But than it is to be considered that the Figtree was barren (to say nothing of the enigmatical 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 publicly 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 Paralytic 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 Demoniac 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 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 shows 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 Tenants 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 Paralytic was restored, it did appear to be a perfect cure by his taking his bed and walking. It is said that the dumb spoke 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 sat up and began to speak. And of Lazarus it is said that he came forth with his grave  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 Demoniac that was dispossessed it is said, that he was found sitting at the feet of Jesus clothed 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 fantastic 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 one's 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, show 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 do 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 terror which Moses shown 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 Country men the Jews. The Jews magnify Moses above the rest of their Prophets; 
Menasseh B. Israel Conciliat.  And one of their late Writers sums 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 show 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 show 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 blood, 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 Country, 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 outdone by Moses after this. They attempted to follow him but could not do it; they were not able to bring forth louse 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 only 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  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 firstborn of the Egyptians, when the firstborn 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 only 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 only 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 louse, and Egypt is plagued with flies and murrain, darkness, frogs and hail; with the death of their  and of their firstborn. 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 blood. 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 do in the midst thereof. And again, See that thou do 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  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] doth these also doth 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 only 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 Godlike thing to save than to destroy. Moses his works speak dread and terror. 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 terror) he turns that rod into a serpent; and instead of turning the water into wine he turns it into blood. He sends most uncomfortable creatures such as frogs, and louse, and flies amongst them. He inflicts murrain upon the , 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 broke every tree. After this the whole earth is covered with devouring locusts, and with thick darkness; and the firstborn 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 leprosy, 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 Demoniacs, and raises the dead.  
4. Our Saviour confirmed his doctrine by raising himself from the dead. Moses died 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 died; and 'tis not affirmed by any that he risen from the dead. He died 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 risen 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 Blood.  
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 enlarge too far, I shall confine myself to those three marks or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 proclaimed the power and goodness and the wisdom of the Author 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 herself 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 arms 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 travailed from place to place, for the space of about two thousand miles, 
Durand. Rational. Divin. Offic.  till it sat down at Loretto. They tell that when one of their Preachers who was blind preached, though there were no auditors to do it, yet the stones that were about him cried 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 spoke 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 herself 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 sweeting, and speaking and motion of their Images; of the great feats which have been done by the relics of Saints and holy water and such like things: Such Pranks as these are reported which look more like the feats of Demons, of Hobgoblins and Fairies than the finger of God. The works of Jesus spoke the great wisdom, 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 temptation 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 alleged 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 spoke 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 sweeting 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 needful 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 Lawgiver 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 Schismatics, 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 wonderful works also: He divides the river, heals the water, increases 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 Leprosy; He causeth Iron to swim, strikes Gehazi with a leprosy, 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 gainsayers.  
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 Cells. 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 Whetstone in two with a Razor by Attius Navius. The sweeting 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 wondered at, that the Devil should exert his utmost power to keep men in error, 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 Authors. And therefore I admit that he did such miraculous cures as are told of him. 
Sueton. Vespasian.  But than it is to be considered that he was not only 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 than 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 Dropsy; 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 do? 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 persuading 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 dictator and intermeddler 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 shown 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 inquire 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 satisfy 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 wonderful 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 denied 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 Cells. 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 Lawgiver, 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 Author 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 do) it would have been no hard matter to have avoided not only 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 vainglory. 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 lie 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 subtle 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 blood, 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 blood in testimony of it, and part with all that was dear to flesh and blood. 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 die 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 blood.   

CHAP. VII.  
The CONTENTS.  
That the Messiah, according to the predictions of him, was to suffer. This proved against the Jews. Of the vanity of their twofold Messiah, 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 Messiah was to suffer, Luk. 24.26, 46. and Act. 3.18. considered. Zech. 9.9. to be understood of the Messiah, 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 Messiah: A large digression concerning this matter. Exod. 12.6. considered: Castalio justly censured for his ill rendering 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 shown from their best Authors. 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 painful and ignominious death.  
When I speak to the suffering of Jesus, I mean his sufferings in the largest sense, and not only 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 show that the Messiah 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 inquire after the causes or reasons of the sufferings of Christ.   
Lastly, I shall direct you to some practical application.  
I shall show that the Messiah 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 Messiah 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 Messiah 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 Lawgiver 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 Messiah 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 blood 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 Messiah 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 Messiah 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 Messiah there foretold. The Jews (I mean the more ancient among them) understood that place of the Messiah; 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 Messiah; and were never fulfilled by any people or any other person whatsoever. To whom else can those words belong but to the Messiah, and in whom were they ever fulfilled, but in our Jesus only, 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 Messiah only, so the patiented 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 show how remarkably the following words also were fulfilled in our Jesus, as they were foretold of the Messiah; where 'tis said that he made his grave with the wicked, and with the rich in his death.  
In the first promise of the Messiah, 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 show at large from the Old Testament, that the Messiah 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 typify his death most eminently, were most entirely consumed by the fire; and as their blood 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 Messiah, the Son of Joseph of the tribe of Ephraim: And now they speak of a twofold Messiah, 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 Messiah was to suffer, Trypho does acknowledge. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 Messiah 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 Messiah 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 bloody 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 blood 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 Messiah were to suffer, yet so might, and so did Impostors also. But as the Messiah 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 Messiah was to suffer: and all things duly 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 showed 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 do 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) fulfil 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 Messiah no Christian can doubt, and the Jew ought not to deny. R. Solomon confesses frankly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Messiah, 
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 Messiah, 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 saddled (Gen. 22.) was created on the evening of the Sabbath, 
Pirke R. Eliezer. cap. 31.  and that Moses road 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, Rejoice greatly O daughter of Zion, etc. From this fabulous relation it is evident that this place was understood of the Messiah. 
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 road 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 Messiah. Thy King cometh unto thee, he is just and having Salvation, lowly: Never were there any persons to whom these words could so duly 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 Messiah 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 itself 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 public payment, to which he was not yet strictly obliged. And he took care of the Levitical Priesthood 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 blood, 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 Messiah; 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 rendered by the LXXII Interpreters (whose rendering 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 only by the after constitution of the Jews, but also by the Law of Moses.    
But it was foretold that the Messiah 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 typify the virtue received by true believers from the death of Christ. To this purpose this of the brazen Serpent is applied by our Saviour; 
Dominicam crucem intentabat. Tertullian. adv. Judaeos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Justin. Mart. pro Christian. Apol. II. Moses made that Serpent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodor. in IU. 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 applied by Jesus and his followers I shall show 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 Author of the book of Wisdom calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
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 go 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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: Only let him see and consider. This Serpent then of Moses was a symbol or sign of something better than itself.  
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 rendered from the Hebrew Text. The vulgar Latin hath it, pro signo i. e. for a sign. And to the same sense it is rendered by the Syriac, the Chaldee, and the Greek Interpreters: And this rendering 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 sinful flesh, and he did by this way condemn sin in the flesh, Rom. 8.3. The Jewish Masters tell us upon this occasion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 fit type of Christ; we are healed by his stripes, and have the hope of life by his death.  
But the Crucifixion of the Messiah 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 only 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 inquire 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 expressly commanded that the Paschal Lamb should be killed in the evening, Exod. 12.6. And we are to inquire 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 intent 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 twilight; 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 Sunset 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 kill of the Paschal Lamb, nor yet give time enough for the whole service of the solemnity; besides this I say, the Author 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 Sunset; for from that time the Sun declined from its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or height. Their latter evening was vespera occasus, their Sunsetting; 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 until 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 evening-tide, that David arose from off his bed, etc. 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 custom 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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 only 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. From six hours and upwards is called between the two evenings, because the Sun declines then towards its going down, etc. 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 show how the nation understood these words. We find that it was commanded that the continual  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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 than 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
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 Sunset, which is the latter evening. What they were required to do 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: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Sunset. 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 expressly 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, etc.] thus. And in the evening at the going down of the Sun thou shalt eat it, until 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, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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, Sunset, 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 only. 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, etc. 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 only, 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 than 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 died about that moment of time when they were wont to slay the Paschal Lamb, which as I have showed was about their ninth hour. They begin to Crucify him at the third hour of the day (Mark. 15.25.) at the sixth hour there was darkness over the whole land, until the ninth hour (v. 33.) at the ninth hour he cries out, my God, my God, etc. (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 dies 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 only that but also the use that this money was put to, viz. the buying the Potter's field, [Matt. 26.15. and 27.7, 8, 9 with Zechar. 11.12, 13.]  
That he was crucified between two Thiefs, the Evangelists report, and the Prophet long before had foretold that he should be numbered 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 verify 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 custom and courtesy 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 Soldiers when they had crucified Jesus, part his garments, and made four parts, to every Soldier 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 fulfil 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 Messiah 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 thyself; 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 cried 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 do. Psalm 22.1. with Mat. 27.46. Isai. 53.12. with Luk. 23.34.]  
The same Prophet describes the patiented sufferings of the Messiah 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 Judgement, 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 enemy's thirst for his blood, 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 Messiah 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 careful 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 broke 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 duly, we shall have great cause from the sufferings of Jesus to believe him to be the Christ.  
I come now to inquire 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 painful 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 Messiah. And he gives us such an account of them, as speaks them to be undergone not only 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 Messiah 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 ourselves obnoxious to punishment, yet God did not punish us as we deserved, but the Messiah 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 blood 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 sanctify myself, 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 signify: 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, etc.) 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 bore our sins in his own body on the tree. [2 Cor. 5.22. 1 Pet. 11.24.]  
The divine Author 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 blood is brought into the sanctuary by the High Priest for sin, are burnt without the camp. Wherefore Jesus also, that he might sanctify the people with his own blood, 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 blood 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 blood 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 blood is said to be a price paid for us, by which we are bought and redeemed. For this cause he is the Mediator 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 blood: And to the Colossians, In whom we have redemption through his blood, 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 blood 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 precious blood, 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 entirely 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 blood; to declare his righteousness for the remission of sins that are passed 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 die 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 blood the blood of the New Testament, or the New Testament in his blood. I very well know that the Greek word, which we render Testament does signify 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 bequeathes a Kingdom to his followers as a Testator in these words, and I appoint unto you a Kingdom, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 die. But upon his death his title is unquestionable, and it is not in any man's power to alter what is thus settled and confirmed. Though it be but a man's Testament, yet if it be confirmed, no man disannulleth or addeth thereto. [Heb. 9.16, 17. Gal. 3.15.  
Our Lord suffered the most shameful and painful death: He did this voluntarily and not by Constraint. He died 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 Successors. 'Twas otherwise with our Saviour: I lay down my life (says he) no man taketh it from me but I lay it down of myself: 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 Messiah 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, etc. We find thereupon the High Priest renting his  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 died 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 die in confirmation of a lie: 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 Blood. 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 blood (or the sufferings of Christ, especially his death) is reckoned among those who bear witness in earth. And Jesus Christ is called the faithful witness. And we are then said to be partakers of Christ, when we hold the beginning of our Confidence steadfast unto the end. [1. Joh. 5.8. Rev. 1.5.]  
The blood of Christ did not only 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 rend, the earth did quake, the rocks clavae 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 blood of the Covenant (i. e. the blood 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 blood 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 testator, 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 virtues 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 mirror 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 threatened 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 author and finisher of our faith. And it will be a very useful meditation for us under all our sufferings and all the reproaches which we meet withal. He was guilty of no sin, but yet was numbered among transgressors. 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 inhuman 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 virtues were as invincible as his cause was just. He is silent under the greatest clamours of his Enemies, His persecutors 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 blood, and his wounds he receives from those whom he came to seek and save. A robber is preferred before him, and he is numbered with transgressors. 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 proceed? No: he opens not his mouth unless it be to pray for these his Enemies. Father forgive them, etc. 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 ourselves: 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 mirror and example of. He was a man (sin only 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 sorrowful and very heavy: His sweat was like drops of blood; great was his agony, and his sorrow beyond expression. He saw before his eyes a most painful and a most shameful 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 blood, and was steadfast in the profession of it to his last breath. The most sharp and shameful 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 blood choose rather to die 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 choose to die 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 by't 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.  
— Quip minuti  
Semper & infirmi est animi, exiguique voluptas  
Ultio; continuò sic collige, quòd Vindicta  
Nemo magìs gaudet quàm faemina, etc.  
Well, so it was, our Saviour shown 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 atonement 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 blood, 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, etc. of which he hath given us the most powerful 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 only 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 do.  
Our spiritual hunger and thirst are the only 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 easy 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 Messiah it was foretold that he should not only die but be buried, and not only 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 Messiah 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 custom 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 Messiah (though he were to suffer an ignominious death) should be honourably buried. This was foretold of the Messiah and was eminently fulfilled in our Jesus.  
Of the Messiah 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 Messiah 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 Messiah, which cannot be denied 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 Messiah; 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 Messiah, 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 Messiah, 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 Messiah. 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 Messiah, 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 Messiah) is by the Greek rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e his burial shall be in peace.  
And this place we find was understood of the honourable burial of the Messiah by the Ancients.  
I shall now show that these things were fulfilled in our Jesus. Though he were crucified under the Roman power, yet was he buried contrary to the custom 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 showed 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 Woman's precious 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 Messiah. [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 Messiah should rise from the dead. The words (Ps. 11.5.) This day have I begotten thee, are justly applied to this matter: This proved against the Jews at large. That Jesus risen from the dead is an undeniable proof that he is the Messiah; and of the greatest importance to us. Of the time when Jesus risen 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 risen 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 Messiah; 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, show 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 risen from the dead, viz. the third day.   
I shall show that we have sufficient evidence that Jesus did rise from the dead. By sufficient evidence I mean such as is enough to satisfy 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 shown 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 risen 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 Mathias: 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 entire 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 believed) 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 only of the twelve were born there. This may seem too great a digression, and therefore I return, and shall under this head only add that all these appearances of our Lord happened upon the same day that he risen 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 bade 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 shown 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 shown 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 Country 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 only reported by a few terrified Women, or a Melancholic 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 only 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, died 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 shows 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 believe; 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 believing; 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 myself: and when after this they believed not for joy, and wondered, 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 shown 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 risen from the dead. The Apostles were now the witnesses of the Resurrection of Jesus, this they preach and testify 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 believe that men would part with their lives in Confirmation of a lie; 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 public, 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 shown 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 die and rise again; these men who had power to confirm this truth with Miracles, and were prepared to confirm it with their blood, 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 ourselves 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 itself, or matter of fact which is attested, or the persons who do report it.  
For the thing itself, 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 implies no contradiction either moral or natural. He that believes 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 lie any exception against them, it must be upon the score of their weakness, or wilfulness.  
It may perhaps be pretended that they were weak men and imposed upon: That they took up this belief that Jesus risen 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 risen 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 lie 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? Can they get any thing by such a lie? 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 Country 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 lie. Besides the fraud would have been discovered 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 lie 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 belief to spread so quickly in the world if it had not been true? Can 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 belief, 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 believe firmly, that we have that cause to believe as we have this, that Jesus was raised from the dead; and therefore if we do not believe that Jesus risen 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 writ of; they name the persons concerned in these things; they writ 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 writ; 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 lie. They did believe the Religion which they professed, or they did not. If they did believe it they durst not tell a lie, that being directly forbid in that Religion which they believed to be true. If they did not believe it themselves; what could persuade 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 blood: 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 Messiah 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 Messiah we are able to prove from the Jewish Doctors, who do acknowledge it: And therefore when it was alleged to this purpose they cannot say that it was an allegation out of a place which did not belong to the Messiah. 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, etc. It being confessed by the Jews themselves that the Psalm, out of which these words are cited, is to be understood of the Messiah. I need not go about to justify and make good that it belongs to the matter for which it is alleged. [Psal. 2.5. Act. 13.33.]  
I shall only consider how fitly these words are applied to the resurrection of the Messiah. For, thou art my Son, this day have I begotten thee, seem rather to relate to the birth than to the Resurrection of the Messiah. 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 dreamt 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a word that at once signifies the Earth and Mother, and that according to Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 channels 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Mother of us all. When the Psalmist speaks of his being form 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
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 rendered 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 risen 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 Messiah, have no reason to complain that those words of it should be applied 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 Ionas, who was three days and three nights in the Whale's belly, to which the heart of the earth, in which Jesus was, and from which he risen, answers. (Matt. 12.40.) Ionas is not only 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 Virgin's 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 Virgin's 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 risen 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 Messiah 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 Messiah, for David died 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 Messiah after his resurrection shall die 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 risen 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 died in every age, and Country, and risen again to satisfy 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 Soldiers 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 showed that we have sufficient Evidence that Jesus did rise from the dead, I shall now proceed to show,  
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 died, 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 Messiah. They Endeavoured what they could to hinder his resurrection, and when they could not do 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 only profess himself to be the Christ the Son of God, but also foretell the manner of his own death, and that he should not only rise again, but rise again the third day; and does refer 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 Ionas. For as Ionas was three days and three nights in the Whale's 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 refers 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 Ionas: That Prophet was sent to call the Ninevites to repentance, and was successful 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 Messiah, 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 risen 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 risen 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 risen, 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 do, 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 than Christ raised himself as he foretold he would, and gave a great proof of his Divinity. [Joh. 2.19, 21.]  
It is an easy 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and on the other there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Here's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, two words to express power, and that the power of God; and as if these were too little, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to the one and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the other; and still as if this were too short there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to this is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all this mighty power is actuated and exerted also. And who can now believe that God would have shown 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 risen 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, inquire 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 inquire 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 died, 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 Messiah to this purpose, that, though he should die and be buried, yet his body should not lie so long in the grave as to putrefy. 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 only 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 Author upon those words, on the third day, etc. 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, etc. and then tells us it was remarkable for the Resurrection of the dead, and citys to that purpose the very words of the Prophet which we Christians allege 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 Author in the same place mentions the third as remarkable upon the score of Ionas, 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 Messiah, as hath been noted before. And 'tis enough in this matter that we can show the express prophecy of Hosea, and the eminent type of the Prophet Ionas I shall now show. [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 died is to be reckoned for one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or natural day, and that on which he risen 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 its birth and of its 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 its 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Antiqu. l. 7. c. 11.  i. e. eight days from one Sabbath to another. This will justify 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, etc. 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 complete, 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 risen 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 myself obliged to reckon up in this place.  
It is plain that Jesus risen upon the first day of the Week. The day of his death is called the Preparation, because then the Jews provided what was needful 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, etc. [Mat. 27.62. Joh. 19.42. with Exod. 16.5. Mark 15.42. Luk. 23.54. Joh. 19.31, 42.]  
That Christ risen 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 Messiah 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 Messiah. 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, showed against the followers of Socinus. That this ascension into Heaven was typified by the High Priest's entering into the Holy of Holies. That the Author 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is acknowledged by Philo. Three remarkable places of that Author to this purpose. That the Sanctuary was a representation of the Universe, 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 rend 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 its truth; if it be considered what the Author and first Preachers of this doctrine were, and what is the nature of the doctrine itself, and after what manner it did prevail.  
HAving proved that Jesus risen from the dead, and shown 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 show that the Messiah 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 show that the divine Author 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 show that the Messiah 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 only 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 Messiah, so the place assigned both by Moses and afterward by Solomon for the reception thereof was a type of Heaven, as shall be showed 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 Messiah. 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 its 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 justify the Apostle's application of those words to the Ascension of the Messiah into Heaven, I may add farther that the words themselves cannot so properly be applied to any person as to the Messiah 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 signify Heaven, and to be applied unto God. And the following words, thou hast led Captivity Captive, etc. 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 do) 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 Messiah, 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, until I make thine enemies thy footstool. Now these words do so belong to the Messiah that they cannot be applied to any other person. And whereas several predictions which concern the Messiah 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 Messiah.  
And without all doubt the ancient Jews did with one consent interpret this Psalm of the Messiah, who is said not only 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 Messiah, 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 Messiah: 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, etc. To the same purpose are these words justly applied by St. Paul, 
1 Cor. 15.25.  in his Epistle to the Corinthians; and the Author of the Epistle to the Hebrews mentions this as a peculiar belonging to the Messiah, 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, until 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 Messiah, and not only 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 blood, which was shed without, for the sins of the people. 
Leu. 16.2.  This was an exact type of our Saviour's entering into Heaven, and his being concerned there on our behalf. 
Heb. 9.11, 12.  Christ being 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 blood of Bulls and Calves, but by his own blood he entered 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 show 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 powerful 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 only entered, was the type and shadow of the Heaven into which the Messiah 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 entered.  
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 entered 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 eye-witnesses of it: His Disciples stood by when he went up into Heaven: They did not do so when he risen 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 needful that they should be the eye-witnesses thereof, as they were, and indeed aught 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 needful 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 needful that there should be eye-witnesses; and so it was that nothing might be wanting to the strengthening 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 shown himself alive, after his passion, by many infallible proofs, being seen of them forty days, etc. 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 Ionas 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 Ionas forty days, though they repent 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 wandered 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 entered within the Veil, so he is for us entered 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 only? 
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 only 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 only 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 show that the divine Author of the Epistle to the Hebrews does (chap. 9.24. and elsewhere) infer this truth from the avowed principles of the Jewish 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 Messiah.  
Secondly, That the Holy of Holies was a type of the highest Heavens into which Christ entered, he being said to have entered into that within the veil. 
Heb. 6.19.    
First, that the High Priest under the law of Moses was a type of the Messiah. 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 show a great many correspondences between the type and the anti-type: But to do that is no part of my present business: All that I am to do at present is to show that the Jews have no reason to quarrel with the way of arguing which the divine Author of the Epistle to the Hebrews makes use of; because the high Priest was among them esteemed a type of the Messiah. To this purpose I shall not trouble myself in searching after the opinions of the latter Jews touching this matter: I shall content myself 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 Authors; and that is Philo the Jew: And I find in that Author three considerable Testimonies to my present purpose. 
Phil. Jud. de Profugis.  This Author discoursing of the Cities of refuge under the law of Moses, inquires the reason why the  was not to be released till the death of the High Priest, and thereupon he does expressly 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Ph. Jud. de Victimis.  by whom alone we obtain our redemption which he hath wrought for us by his death: The same Author elsewhere speaking of those words, Leu. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 people's 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 plentiful supply of good things.  
Secondly, that the Holy of Holies was a type of the highest Heavens into which Christ entered, he being said to have entered into that within the veil.  
I shall consider what the Author of the Epistle to the Hebrews says of this matter, and afterwards show how agreeably he discourses of it to the Hebrews, and their sense of this matter.  
Christ is not entered (saith he) into the holy places made with hands, 
Heb. 9.24.  which are the figures of the true; but into Heaven itself now to appear in the presence of God for us. By the holy places made with hands (rendered 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 rendered by holies only. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
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 itself, 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 entered 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 entered 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 blood 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 Author 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 entered, he speaks the sense of the Hebrew Nation: And that so it is, I shall prove not only from the later Jewish Writers, but from the most ancient of them also.  
Abravenel tells us out of the Bereshith Rabath, 
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 Author 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 exterior parts were allowed for the Priests to enter into; and these do signify 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 Authors tells us, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Bechai in Leg. f. 108. c. 2.  that the Tabernacle was a Specimen or representation of the Creation of the Universe; 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 Shewbread 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 Author tells us that in the building of the Sanctuary there were correspondences to the building of the world. 
f. 127. c. 4.  And he citys 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. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 needful 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 expressly that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (or the Holy of Holies) were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Lawgiver was a divine person: For all these things (saith he) were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. They were resemblances of the Universe. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, left at common for all men: But then the third part is assigned to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because men may not enter that holy place where God dwells. Where he makes the Holy of Holies a figure of Heaven itself, as the divine Author 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 Wisdom, 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 Childbearing or on account of menstruous impurities. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
[4.] The enclosure or intermural space about the Court was holier still, which would admit of no Gentile, nor of any that were defiled by the dead. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
[5.] The Court of Women was holier than that, for it excluded him who was defiled with such an uncleanness only 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 bareheaded, or with garments rend. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
[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 entered: 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 entered within the veil, 
Heb. 6.20.9.23.  and we are said to have a liberty of entering 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 rend in twain from the top to the bottom. 
Matt. 27.51.  This is a particular that requires a distinct consideration: This rapture of the veil not being the effect of the earthquake mentioned in the next words; for than it would rather have been rend 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 earthquake or renting of the Rocks. And for that reason I suppose it mentioned here before the mention of the earthquake 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 rend, 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 bvilders, 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 entering 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereas he calls the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or covering.  
It will not be hard to understand what this imported. The Veil rend 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 blood, 
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 sorrowful 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 departed 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 authority 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 show,  

First, that according to the prophecies of old, all nations were to serve the Messiah.  
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 Messiah, 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 Messiah) 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 choose 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  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. 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: And I will cut off the chariot from Ephraim and the horse from Jerusalem, and the battle 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 Messiah, and to be taken into the Commonwealth 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 remembered, Zech. 13.2. These are very plain words as can be: So that it must be in the days of the Messiah 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 only 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. i. e. Setting over them his right Word, his first begotten Son, who as his Substitute or Vicegerent 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, etc. 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 Messiah 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 baptised 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 only true God. Nay, and 'tis not long before we have Christian Kings also in the world: So that the Religion of Jesus spreads itself 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 show,  
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 only be imputed to the force of truth, and a miraculous providence that makes it prosperous.  
I shall show 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 easy 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 only true, but the only 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 Author, and first preachers of this Religion: and,  
2. The Doctrine itself: and,  
3. The manner of its spreading in the World.   
1. For the first Author 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 Country of Galilee, set at nought by his Countrymen, and after many sufferings and calamities, condemned to a Cross, and hanged among thiefs and malefactors, where he gave up the Ghost after a short and painful 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 disgraceful. 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Euseb. Histor. Eccles. lib. 10. c. 4.  etc. 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 merciful and gentle laws? Who ever met with so long and great an opposition, and had force enough not only 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 Soldiers such a spiritualarmour that they gave proof to their enemies of minds hardy and strong as the Adamant? What ever King shown 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 blood, but obscure fishermen. 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 do any great things, having no reputation for depth of wisdom 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 grappled with the wisdom of the Greeks, the power of the Romans, the malice of their Country 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 Soldiers; 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 persuade the world to forsake their worship of false Gods, whom their fathers had worshipped, and to own a Crucified Saviour. Certainly they that could do 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 itself, 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 encountered St. Paul, and some called him babbler, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 only Saviour and Redeemer, whom they had never seen or heard of before, whom none of their Philosophers had spoken of. They must believe 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 persuaded 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 only the doing injuries but the revenging of them. It forbids not only evil actions but an evil thought and intention of the heart. It does not only forbid adultery but also a wanton glance: and is so far from allowing murder, that it most severely forbids hatred and rash anger. It not only 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 blood. 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 forego them all, with life itself, 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, thankful or ungrateful; and when we have, it commands us to make no boasts or brags, but to expect a recompense only 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 Judgement ourselves. It forbids us to be busybodies, or to intermeddle in other men's 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 bats: But who shall persuade 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 encountered with. The Devil had gotten an old and long possession, the Heathen world is strong and mighty, cunning and prejudicated; of a vast extent and a mighty force: Who shall persuade 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 blood, 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 unchaste 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 persuaded 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 warrior becomes tame, the persecutor becomes a preacher, the nations that served many Idols, now only 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, ay, and obliges them also, to despise all these things, to undervalue them, to be dead to all these allurements, and to mortify 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 persuade 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 joys that are at God's right hand? What Rhetoric shall persuade 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 itself. 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 doth 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 gainful 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 persuade an army to leave their direct and smother way to their enemies, and to march through dangerous woods, and precipices, quicksands and lakes. Or as soon obtain of a great Tyrant that he should destroy himself, as to persuade the unbelieving world to venture all their pleasures, wealth and honours, aye and their blood too, in the profession of that Gospel that did not so much as promise them any recompense 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 stripped 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 Emperors. Nor were they only 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 weakened by these heavy burdens, but it grows and prospers greatly. This blood of Martyrs proves a fruitful 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 Governors 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, utriusque 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 Metals 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 itself let us proceed now,  
3. To the manner of its 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 wisdom of the world, not in any of the famous Academies, 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 wisdom was like to be the less regarded, it being a most certain truth, that the poor man's wisdom 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 Doctor 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 wisdom. 1 Cor. 2.2, 4. He was a man much hated by the Jews, and like to do 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 Rhetoric, any skill or artifice of men, but only to the power of God: 1 Cor. 2.5. For by the foolishness of Preaching God taught the world wisdom, 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 Goliath 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 do, 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 fight men; there is no Horse prepared for this battle, 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 Ploughshares, 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 breastplate 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 itself 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 triumphed also over all the power, the policy, the stratagems 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 lie 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 stratagems 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 Apostatised Church of Rome, which hath falsely called herself the Catholic Church, since she left the true Faith of the Gospel, hath betaken herself to these carnal weapons. And 'tis easy 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 faggot. The Secular Power must be called in, to uphold her grandeur and power. St. Peter's Keys are not sufficient, unless she unsheathe 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 proceed shall need to be no objection against what I have said. Who though she call herself the Catholic Church, is very far from deserving that name, and hath rather showed 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 Heretics, no Commonwealths interdicted for hindering their worldly greatness, no Navies or Armies raised against those that would not acknowledge them as their Superiors. These have been the pitiful arts of that unclean Church of Rome; which is an argument that however she vainly boasts herself Catholic, yet she does not show herself 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 patiented enduring of tribulations: Prayers and Tears were the only weapons of the Primitive, and undefiled Church of Christ. The Blood of Martyrs was that fruitful seed 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 itself 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. Ay, and that persons of all sorts and degrees should seal this Doctrine with their Blood 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 lie: 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 persuades 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 Messiah, or his forerunner, hath been so far from persuading 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  there did arise a certain man that pretended himself to be the Messiah, and was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Messiah, 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 easy 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 Cells. p. 44. Vorstii observat. ad Gantz. p. 292. Juchasin. fol. 38. Zemah David. p. 150.  under a pretence of being the Messiah, or his forerunner; by whom the Jews have been miserably imposed upon and deluded from time to time. This is reported not only 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 Messiah in vain. There hath appeared no man under pretence of the Messiah or his forerunner but he hath soon come to nought. And no wonder, for a lie, 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 lie may for a little while outface the truth, and prevail upon the easy and credulous part of mankind, especially where it meets with no severe and potent opposition. but when once the Authors of a forgery are discovered, when they are brought to punishment who contrived the cheat, and were the abettors of it, than 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 spite of all the malice and force and combined endeavours of the Devil and all his instruments to root it out.   

CHAP. X.  
The CONTENTS.  
What was predicted of the Messiah was fulfilled in our Jesus. This appeared in the birth of Jesus, in his Office, and Character, in his Works, in his Sufferings and Resurrection, and the spreading of his doctrine. The adoreable providence of God in bringing Events to pass. This shown in very many particulars. This is a farther proof that Jesus is the Christ.  
IF what hath been said before be duly considered, we shall upon sufficient evidence conclude that our Jesus is the Christ, and that the Christian Religion came from God. Not that I have said all, which might have been said, in so weighty an argument; but that which hath before been insisted upon is sufficient to convince a lover of truth.  
That there was a Messiah promised, and described in the old Teslament is not contested between the Christians and the Jews; nor do the Jews deny that Jesus lived, and that he suffered by the hands of their forefathers as we say he did. We believe the writings of the old Testament which the Jews themselves acknowledge to be Divine. Neither they nor any man living hath any just cause to call in question the authority of the books of the New Testament, which give us an account of the birth and life; of the miracles, and doctrine; of the death and Resurrection; of the Ascension, and intercession of Jesus. Here's nothing reported in these books in itself incredible; nothing that is light and trifling; nothing unbecoming God; nothing against good manners; but we have the same reasons to believe the truth of these things which we have for any other History which we do believe without doubting: The same we have and much more. Allowing then but the truth of the matter of fact, which we have no shadow of reason to call in question, it will abundantly appear from what hath been said that Jesus is the Christ.  
For there was not a word that fell to the ground, which was predicted of the Messiah, but it was fulfilled in our Jesus: There was nothing so minute or small but it was accomplished and fulfilled.  
Let us to this purpose recollect those particulars mentioned before, and consider their exact accomplishment in our Jesus.  
I will begin with his birth. We find that the first promise which was made of the Messiah was under the Character of the seed of the Woman, (Gen. 3.15.) And this Woman was to be a Virgin also according to a prediction afterwards, (Isa. 7.) This was fulfilled in our Jesus, who was made of a Woman, (Gal. 4.4.) And born of a Virgin. (Mat. 1.18, and v. 22, 23.) For the lineage and kindred of the Messiah that is also predicted, viz. That he should be of the Tribe of Judah, of the Family of Jesse, and the house of David (Micah. 5.2. Gen. 49.10. Isa. 11.10. Jer. 23.5.) This was also fulfilled in our Jesus, (Luk. 1.27, 69. Mat. 1.1.) The place where the Messiah was to be born was Bethlehem; and this was fulfilled in our Jesus, (Micah. 5.2. with Mat. 2.5, 6.) Again, Jesus was born at that time when the Messiah was to be born according to the predictions of the old Testament. Gen. 49.10. Dan. 9 Hag. 2. Mal. 3.  
If the Messiah were to be a Prophet, and like unto Moses, so was Jesus also, (Deut. 18.18. Joh. 6.14.) If he were to live in Galilee, so did Jesus. (Isa. 9.1, 2, 3. Mat. 2.22, 23. with ch. 4.14.) If the Messiah be described as peaceable, as righteous, as lowly, all this agrees to our. Jesus also, (Isa. 9.6.11.5. Zech. 9.9. with Mat. 11.29. and ch. 12.18.) If the Messiah were to appear in the second Temple, so did Jesus. (Hag. 2.7, 9 with Joh. 18.20.)  
The very works, which the Messiah was to do, Jesus did, (Isa. 35.5, 6. with Mat. 11.4, 5.) And they were such works as none could do without the assistance of God himself.  
If the Messiah were to suffer, so did Jesus: He died after the same manner, and at the same time, and in the same place, and under the same circumstances which were predicted of old concerning the Messiah. The very Person which betrayed him, the price for which he was sold, the company that suffered with him, the usage he was to receive in his last minutes, these things were foretold of the Messiah and accomplished in our Jesus. The very parting of his Garments, the Scoffs of the multitude, his behaviour and his last words, the exempting his bones from being broken, these things were predicted, and prefigured of old, and all fulfilled in Jesus; and so was his honourable burial and interment as I have showed before at large in the seventh Chapter of this discourse.  
If the Messiah was to rise from the dead, so did Jesus. He risen again the third day as he himself had foretold, and as had been predicted of the Messiah: Of the truth of the matter of fact we have the utmost evidence. After this he went up into Heaven, and sent thence the miraculous gift of the Holy Ghost, and his Religion was preached to every creature.  
And as it was universally preached so it spread universally also, and that it did so is an argument that it came from God. From a small and unlikely beginning it came to a very great increase. It prospered under afflictions and the severest persecutions. It put to flight the Devil and his Kingdom, that made head against it with Sword and Buckler, without striking a stroke. It prevailed upon warlike Nations without the instruments of War. It triumphed over the wise without any worldly eloquence. It vanquished the strong holds of the Devil by instruments that were very weak and inconsiderable. It advanced by prayers and tears, by patience under sufferings, by meekness and gentleness. Thus it conquered and grew big in spite of all the power, the malice and cunning of the Devil and all his instruments: No fire could consume it, no enemies Sword could destroy it, no proscriptions could banish it out of the world. It was too strong for the powerful Tyrant, it seared neither his Rod or Axes; nay, it despised his greatest torments, and most studied cruelties.  
It is farther to be considered, that as all which was predicted of the Messiah was (as hath been shown) fulfilled in our Jesus, so these accomplishments came to pass by a most stupendious and adorable providence of God; in such a way and such a manner, through so many unlikely hoods and seeming contingences as speaks a miraculous and overruling Providence of God. Here's nothing of the wisdom and craft of men, nothing of their power and cooperation to be acknowledged: The Stone which the Builders rejected, the same became the headstone of the Corner: And from thence we may very justly infer that this was the Lord's doing: And if we attend to it with due application of mind, it will be wonderful in our eyes. This consideration must needs strike every pious and devout Soul with a profound sense of the unspeakable wisdom, as well as goodness of God, in contriving our Salvation by ways that men could never have devised, and in making good and accomplishing what he had promised and foretold by ways and means to humane wisdom, very unlikely, and very disproportionate. I shall look back upon what I have said concerning the completing the predictions in our Jesus, and show the wonderful providence of God in bringing Events to pass.  
Christ was to be born at Bethlehem, and so it must be: God had foretold it, the Jews expected it, and the Chief Priests and Scribes, when they were consulted by Herod where he was to be born, tell him the same [Mat. 2.4, 5.] It was very unlikely that Jesus should have been born there, for he was conceived at Nazareth, there his Mother lived when she was great with Child, at a great distance from Bethlehem, but removes to Bethlehem in her own Tribe upon an occasion of a decree of Augustus Caesar (Luk. 2. etc.) Who therein though unwittingly was an occasion of fulfilling a Divine Prophecy.  
Again the Messiah was promised under the Character of the seed of the Woman, that expression does not exclude the Woman's relation to a man, but will admit the Woman to be espoused and betrothed. It was afterwards predicted that he should be born of a Virgin: It was not likely indeed that this should be verified in Jesus. For besides that what was foretold was against the course of nature (viz. that a Virgin should conceive and bring forth a Son) so it was very probable that she that was espoused to a man (and in the sense of the law his wife) would not continue a Virgin. But God had foretold this, and he will make his word good: And Jesus was born of the Blessed Virgin even after she was espoused unto Joseph. She continued a Virgin though she were betrothed, and so far had upon her the obligation of a wife. Thus at once was Jesus the seed of a Woman (as that word implies her betrothed to a man) and the Son of a Virgin also. This was a most surprising thing to the Blessed Virgin herself: She said unto the Angel, who told her what should come to pass, How shall this be? (Luk. 1.34.) I shall add to this head the words of a very excellent Person which he spoke upon this occasion. I am fully persuaded (says he) that if either Jew or Atheist would but search the Scriptures with hearts as devoid of prejudice, and minds as free from other thoughts and cares, as most men bring to famous plays or comedies: This contemplation would enforce the one to acknowledge, that the prophecies in old time came not by the will of man: The other, that Jesus the Son of Mary was he of whom Moses and all the Prophets spoke.  
Christ was to be born of the Tribe of Judah, and of the house and family of David: And to that purpose that Tribe and that family must not only continue, but continue so distinct that it might be known who belonged to the one and the other. It is not a common thing that any family and kindred continues so many hundred years: And indeed it was not likely that they should have continued and continued distinct and separate considering the great changes that passed upon and threatened them either with utter ruin or confusion. They were in great danger of one and the other in the days of Ahaz, and in the captivity of Babylon: And in after times the house of David lay neglected for many years; but so it was they are not quite destroyed till this Son of David is born: The birth of Jesus makes good what God had promised of old time. And the Divine Author of the Epistle to the Hebrews does near the time when Jesus lived, and to the Jews themselves, who had the opportunity of knowing the truth in this matter, affirm that it was Evident that our Lord sprang out of Judah, (Heb. 7.14.) And Jesus was known to be, and commonly owned to be, the Son of David, Mat. 1.1. What God had promised of old he (and he was only able to do it) in due time made good.  
The Messiah was to be born before the destruction of the second Temple, and while the Jews were a distinct people and Polity: He was to add Glory to the latter house, and to appear before the Jews were quite scattered abroad. This was foretold of the Messiah, (Gen. 49.10. Hag. 2. Mal. 3.) The Jews before Jesus was born were in great measure in the hands of the Romans, and Herod, of an Idumoean extraction, had for some time lorded it over them; but then he is born while the Jews continue a distinct people, live by their own laws, and in their own land; and goes into that Temple which, according to the foregoing Prophecies, he was to enter into, and render glorious by his presence and conversation. The great deliverer comes at his appointed time, viz. at the declension of the Jewish Polity, and before the expiration of the times predicted of old. And though the Jewish affairs were very low, and their polity near to an end, yet is Jesus born before their final destruction which was at hand. For the Counsel of God that shall stand.  
It was not very likely that he who was born at Bethlehem, beyond the intention of his Mother, and reputed Father, should thence go into Egypt, and at his return go into Galilee and live there: but both the one and the other were predicted of the Messiah, and, how unlikely soever they were to come to pass, they were fulfilled in our Jesus. He was carried into Egypt upon occasion of the cruelty of Herod, and, at his return thence, into Galilee; upon occasion of Archelaus his reign in Judaea, and the warning which Joseph received from God in a dream, [Hosea. 11.1. with Mat. 2.15. Isa. 9.1, 2, 3. with Mat. 2.22.]  
Who would have expected a Prophet then in Israel where prophecy had ceased ever since the days of Zechary and Malachy, and there was now no such kind of men known among the Jews? Or that this great Prophet who was born in Judaea, and near the great City of Jerusalem should live in the remote and obscure Country of Galilee? That he should live in a Country from whence there was hardly ever known any Prophet to proceed, and where he was like to continue with little notice, regard or observation? And that he that lived in so obscure a Country should do so great and stupendious works, to the wonder and astonishment of those that saw them? That such an illustrious person should proceed from so obscure a Country? (Joh. 7.41.)  
If we go on to consider the death of Jesus we shall find all things agree to the predictions of old, and came to pass in such a manner as speaks a miraculous providence of God. That he who was born should die, hath nothing of wonder in it. But it is very strange that he should deliver him to death, who at the same time pronounced him innocent. That he should die upon a Cross, whom the people were so forward to have stoned! That he should be Crucified who (if he had been guilty) should by the law of the Country have been stoned! That he who had so many enemies should yet be betrayed by one of his own disciples! That he who had the bag, and had all therefore that Jesus had, should betray him for so vile a price as thirty pieces of Silver! That the money for which he was sold, this price of blood, should be employed in a work of mercy, to buy a field to Jury Strangers in! That he should drink Vinegar on the Cross instead of a Narcotick potion of Myrrh-wine, contrary to the constant custom and usage of the Country where he suffered! That the Soldiers should cast lots for his Coat, contrary to their constant custom, when they had parted his Garments, and did so by them who were Crucified with him! That he should die among thiefs and malefactors who spent his time in doing good! That he who lived so usefully should be scoffed and taunted at when he hung upon the Cross; and that the multitude who are wont to pity the dying Criminal, should put off all humanity and in a set form of words deride him in his greatest misery! That Jesus should hold his peace, who suffered wrongfully, when his enemies were impatient and clamorous, and the whole creation groaned, and was disordered! That when it was the custom to break the bones of the Crucified, and 'twas practised at that time upon them who suffered with Jesus, and they who were concerned, came with an intention to break his also, that yet a bone of him should not be broken! That he who was Crucified (which was a Roman punishment, 
Casaubon Exercitation. p. 464. edit. Francf. 1615.  and none of the Jewish capital ones) should be buried also contrary to the practice of the Romans, who did not bury those who died upon a Cross! That he who died among malefactors should not be buried with them also! That he who died so ignominious a death should have an honourable burial! That persons of the highest rank and Character should agree together in his honourable interment! These things are so strange and so surprising, so much beyond what any History besides does afford us, that if we believe but the matter of fact (which we have all the reason in the world to believe) we cannot but find great cause to adore the alwise God who accomplished in Jesus whatever was foretold of the Messiah.  
If we now proceed to the consideration of the Resurrection of Jesus we must be forced to acknowledge the overruling hand of God. That he who died rose from the dead was an argument beyond exception of a Divine power, man could contribute nothing toward so stupendious a work. Nay, there was all done, that could be done by men, both to hinder his Resurrection (which Jesus had foretold) and to hinder the spreading of it, and the belief thereof in the world. His enemies were prepared to do all they could, and they did it; by making his Sepulchre sure, by sealing the stone, and by setting a watch, Mat. 27.66. This they did to prevent the Resurrection of Jesus. But all this would not do. They who had power to put Jesus to death have no power to hinder his Resurrection. When this succeeded not, the next course they had to take was to hinder the belief of the Resurrection of Jesus. Though they could not hinder him from rising again yet they apply themselves vigorously to stifle the truth: This was their next care. To this purpose they give large money to the Soldiers that they might give out that his Disciples came and stole him away by night, Mat. 28.13. But they labour in vain; Jesus was risen, there were so many witnesses of this truth that there is no stifling of it.  
And after all this Jesus having sufficiently convinced that Generation of the truth of his Resurrection ascends up into Heaven, and his Holy Religion is preached in the world. It prevailed in spite of all the opposition it met withal. It was embraced by men who were curious and inquisitive: It approved itself to the consciences of all the lovers of truth. And though it were opposed by power, and craft, and the combined force and malice of Jew and Gentile it prevailed against all by patience and meekness, and the Divine blessing which did attend it: These things duly considered do abundantly prove that Jesus is the Christ, the Son of the living God.  
Who would not (says an excellent Person) acknowledge the Divinity of this Person, and the excellency of this institution, that should see infants to weary the hands of hangmen for the Testimony of Jesus? And wise men preach this Doctrine for no other visible reward, but shame and death, poverty and banishment? And Hangmen converted by the blood of Martyrs springing upon their faces which their impious hands and cords have strained through their flesh? Who would not have confessed the honour of Jesus when he should see miracles done at the Tombs of Martyrs, and Devils tremble at the mention of the name of Jesus? And the World running to the honour of the Poor Nazaren, and Kings and Queens kissing the feet of the Poor servants of Jesus? could a Jew Fisherman and a Publican effect all this for the Son of a poor Maiden of Judaea? Can we suppose all the world, or so great a part of mankind, can consent by chance, or suffer such changes for nothing? Or for any thing less than this? The Son of the poor Maiden was the Son of God, and the Fishermen spoke by a Divine spirit, and they catched the World with holiness and miracles, with wisdom and power bigger than the strength of all the Roman Legions.  
In a word, the things foretold of the Messiah, and fulfilled in Jesus were so many, and so strangely fulfilled, so much without any humane assistance, and so centrary to all expectation. and all the endeavours used to hinder the foretold event that he who considers these things with care must believe that Jesus is the Christ and that his Religion is true.   

CHAP. XI.  
The CONTENTS.  
The Christian Religion more Excellent than that given by Moses, and consequently the best in the World. The Pagan Religion not worthy of regard. The wiser Heathens guilty of great inconsistencies and evil Principles. The Stoics upon sundry accounts very . The Law given by Moses came from God; in what sense it was a perfect Law. It was not unalterable. A general distribution of the Precepts of that Law. The defects of it. (I) As a rule of life: Many of its Precepts not good in their own Nature; They obliged the Jews only, and were annexed to their Land, or some part of it: Many of them Political. (TWO) The reward annexed to the Obedience of that Law was but Temporal. (III) It was not attended with the promise of Divine assistance. (IV) Nor was there that hope of pardon which was afterward given in the Gospel. The Sacrifices allowed to that purpose very defective: This shown at large. For some sins no Sacrifice was allowed; Sacrifices were not pleasing to God of their own Nature; The Expiation did not depend upon the value of the oblation; He that brought an Expiatory sacrifice was not allowed to eat any part of it; The repetition of the Sacrifices another Argument of their weakness; In some cases the Sacrifice was but one of those things required in order to pardon; The Legal Sacrifices were not designed to continue for ever. That the defects of the Law of Moses are supplied in the Christian Religion: Of the excellent Precepts of the Christian Religion; Of the promise of Eternal life therein clearly revealed, and of the great moment of it; Of the Divine assistance attending this Religion; Of the assurance of pardon from the Christian Religion, and the sure foundation which it lays for the quieting the Consciences of Men. The usefulness of the foregoing discourse: A more particular inquiry into the great Ends or Causes for which the Law of Moses was given. The Conclusion of this Discourse.  
THAT Jesus is the Christ, and consequently that the Religion, which Jesus and his followers taught, came from Heaven, hath been in great measure demonstrated already; For the farther proof of this truth I shall consider the Religion itself which Jesus and his followers taught, and prove that it is a more excellent and perfect Religion than that which was delivered to the Jews by the hands of Moses, and consequently imcomparably the best Religion in the World.  
I say the best in the World: for so it must be if it once appear that it is more perfect than that which was taught the Jews by Moses. For though the Religion of Moses were defective when compared with that of Jesus, yet it was true however and came from God.  
But for the Pagan Religion, how ancient soever it were, it was false and impious, not revealed by God, nor worthy of him, inconstant and various, trifling and silly. It carried men away from God to the Creature. It taught men to worship not only the Host of Heaven but stocks and stones and dumb Idols; the very Creatures which they did eat, the Evils which they feared, the very Devils themselves whom they did not love. It prescribed impure Rites and Ceremonies, put men upon cruelties to their own flesh, and to their Children. It was so gross and so silly that the wiser sort of Heathens, though they complied with the usages of the Vulgar, yet they derided those fopperies, and were therefore esteemed Atheists by the common People.  
It must be granted that among the Heathens there were a number of men who had a better sense of things, and have taught many good lessons of Morality: But these men discoursed uncertainly and at rovers for want of a revelation; And when they said any thing of a future state they were wavering and doubtful. And the Stoics themselves, who were a most considerable Sect among the wisest of their Philosophers, did trifle at a great rate, and allowed of some things manifestly Evil, as well as notoriously false. I will not here take the pains to examine the inconsistency of their principles, and to show how differently they acted from what they taught: 
Vid. Plutarch de repugn. Stoicorum, etc.  That is done by Plutarch. I cannot but take notice that they maintained some principles that were immoral and impious, and such as could not come from God. 
Arrian. Epicter. l. 1. c. 24. Marc. Antonin. l. 5. sect. 21. Seneca Epist. 69.  They gave men liberty to murder themselves, and to go out of this World without the leave of him who sent them into it: And this evil and impious Doctrine was the common and received and avowed Principle of the Sect, exerce te ut mortem excipias, &, si ita res suadebit, accersas. Interest nihil an illa ad nos veniat an ad illam nos; says Seneca. It is true that Seneca elsewhere explains himself, 
Epist. 58.  and seems to allow this liberty only in an useless old age, or in extreme necessity: But as that liberty is upon no account to be allowed, so it is manifest that he speaks inconsistently with himself: for elsewhere he does not only allow a wise man to kill himself, 
Seneca Epist. 70.  Si multa occurrunt molesta, & tranquillitatem turbantia. i e. If many troubles arise which disturb him; But also when he suspects that troubles will come upon him. For he goes on thus, nec hoc tantum in necessitate ultima facit, sed cum primum illi caeperit suspecta esse fortuna, diligenter circumspicit, numquid illo die desinendum est. Nihil existimat sua referre faciat finem an accipiat. So that upon the whole matter a man might lawfully kill himself when ever he thought it convenient. This is a most wretched and detestable Principle, a manifest invasion of God's peculiar, and practising upon his Prerogative. Besides that it is a mean thing to allow a liberty of doing so great an Evil to rid ourselves of some present trouble, or some thing which we fear. For by the same reason a man may be allowed to kill another man who stands in his way, and obstructs his ease and quiet. And indeed by the same reason he may do evil that good may come of it, and choose to offend rather than suffer. Thus vain were those men who were destitute of a Divine revelation, and followed their own foolish imaginations; who under the profession of a great degree of wisdom allowed of the greatest immorality. From the books of Moses the unlawfulness of self-murder sufficiently appears. When God commands not to kill he forbids self-murder as well as killing another man. For if bearing false witness against ourselves be a sin against the ninth Commandment which forbids our doing it against our Neighbour, the kill ourselves must needs be a sin against the sixth, 
Aug. de Civitate. l. 1. c. 20.  as St. Augustin argues well. And when after the flood the shedding of man's blood is forbidden (Gen. 9.6.) it is forbidden for a reason which reaches to self-murder as well as the kill of another; For in the image of God made he man. Nam si homicida nefarius est, 
Lactant. de falsa Sapientia. c. 18.  qui hominis extinctor est: Eidem sceleri obstrictus est qui se necat, quia hominem necat.  
Another principle full of impiety the Stoics maintained and it was this, that a man's happiness was from himself, and that he need not seek it of God, or be beholden to him for it. So that upon the matter they taught men to live without dependence upon God. Vnum bonum est, 
Seneca Epist. 31. Quid votis opus est? Fac teipsum felicem. Ibid. Quam stultum est optare, cum possis à te impetrare: non sunt ad coelum elevandae manas. Epist. 41.  quod beatae vitae causa, & firmamentum est, sibi fidere. i e. There is one good thing which is the cause and basis of an happy life, and that is that a man trust to himself. And afterwards he puts mwn not upon prayers to God, but upon making themselves happy; and derides those who expect their happiness from above, and seek it by prayer: Thus vain and haughty were these men who pretended to wisdom: Whereas in truth nothing speaks truer wisdom than for a creature to live in a constant sense of his necessary dependence upon God.  
Their condemning all passions was also a foolish and an evil principle, 
Seneca Epist. 116.  and very destructive of the great ends of life. They destroyed the man in order to make him wise. And pretended that to be a fruit of wisdom which is the greatest folly, and the way to happiness which is indeed the most certain obstruction to it: For we can do as well without legs, as without our passions: 'Tis by them we pursue what is good, and fly from evil. They are the wings of the soul, and without them we are unactive creatures. 'Tis great wisdom to govern them, to desire to be rid of them is folly, and an impeachment of the wisdom of our Creator. They are the object of virtue, and Minister to it. They are good Servants, and whiles they are retained as such are of great use to us, they are indeed bad Masters. We may not pity the miserable, Seneca tells us, 
Seneca de Clementia l. 2. c. 5.  but he allows us to help him: But if we have no compassion, our relief will be very slow and slender.  
This may seem too great a digression: And indeed it is not what I mainly designed to speak to. I did not intent to compare our Religion with that of Heathens: It is not worth our while to do it; By what I have said of the best of the Heathens we may see how vain and foolish their principles were. I shall compare the Religion of Jesus with that which God himself delivered to the Jews by Moses. And shall show the defects of the one, and the supplies which are made in the other.  
It must be granted that the law which was given by Moses came from Heaven; and that it was a very great blessing to the Jews to whom it was given. It was one of those Crowns (which the Jewish Masters mention) with which they were adorned; It made their condition much better than that of their neighbours. The words of Moses to the Jews imply no less. What nation is there so great, that hath Statutes and Judgements so righteous as all this law which I set before you this day? The giving a law to the Jews was a special dignation and favour. He showeth his word unto Ja●ob, his Statutes and his Judgements unto Israel: He hath not dealt so with any nation, and as for his Judgements they have not known them. This was a great treasure which the Jews had, when the neighbouring Countries were not admitted to the favour of a Divine Revelation. The study of this law is frequently pressed upon them: And the devout Psalmist does upon all occasions express the great esteem which he had for it. It was sweeter to him than honey, more valuable than Gold and Silver; 'twas the joy of his heart, the desire of his soul, the delight of his eyes, and great comfort of his life. Jesus himself shown all due regard to the law of Moses. He professed that he did not come to destroy the law and the Prophets, he puts the people upon searching the Scriptures; he was circumcised according to the law; he wore such a Garment as the law of Moses prescribed; he observed the Feasts which that law appointed; and when he had healed the Leper he sends him to the Priest to do according to the law of Moses: The Jews had no cause to quarrel with our Lord in this matter. St. Paul, who was the Apostle of the Gentiles, yet allows that the giving of the law to the Jews was a singular privilege and advantage. He reckons it their great advantage that unto them were committed the Oracles of God, and that to them pertained the covenants and the giving of the law. [Deut. 4.8. Ps. 147.19, 20. Ps. 19.10. Ps. 40.8. Ps. 119.70, 72, 92, 97, 136. Mat. 5.17 Joh. 5.39. Luk. 2.21. Mat. 10.20. Luk. 2.41. Joh. 2.13, 23. and ch. 7.2. Mat. 8.4. Rom. 3.1, 2. Rom. 9.4.]  
And as the law of Moses came from God so it must also be granted that it was (as it is called by the Psalmist) a perfect law. That is, it was well fitted for that people to whom, and for that time in which, and for those ends, for which it was given. It taught them their duty to God, their neighbour, and themselves; and laid before them such precepts as concerned them as men, as members of a Body Politic, and of a Church. It was so full and so complete that it wanted nothing for the end it was designed to. It was expressly provided that they to whom it was given should neither add to it nor diminish from it. Ye shall not add unto the word which I command you, neither shall ye diminish aught from it, that ye may keep the Commandments of the Lord your God which I commanded you. It was indeed full of rites and ceremonies, but it required nothing immoral, and did not allow of the least shadow of Idolatry: Its precepts were just, they were consistent, they were plainly revealed, and sufficiently confirmed. Indeed many rites and ceremonies were prescribed: But as they were of God's own appointment so they were ordained for wise ends also, viz. to keep the people from Idolatry, to which they were prone, and from the foppish and superstitious usages of their neighbours; for a proof of their obedience to God, and for the foreshadowing of some better things to come: they were many of them very instructive, and were so many Sacraments or Symbols of very weighty things, [Ps. 19.7. Deut. 4.2.]  
Notwithstanding what hath been said it does not follow that the law of Moses was never to be altered: The Jews might not add or diminish, but God himself was not bound by that law. It stood upon divine authority and was revealed by God, but it does not thence follow that the same authority which set it up could not take it away; God no where tells us that 'tis his last Revelation, and that he intended it should be taken as such. God is not obliged to reveal his mind all at once. He may make what laws he pleaseth, and add to them when he will. Nay God himself does expressly declare that he would make a new Covenant; And it is added, not according to the covenant that I made with their Fathers, in the day that I took them by the hand, to bring them out of the Land of Egypt, (Jer. 31.31, 32.) It reflects no dishonour upon God to say that he reverses some Constitutions of his own, that he altars or adds to his own laws. All the laws which proceed from him are not of the same importance and moment: The Jews themselves will own this, and the thing is very evident and plain. This appears from the greater or less punishments assigned to the transgressors of these laws. There were some sins so great as admitted no Sacrifice to expiate them. There were others which were easily atoned for. We do not call the wisdom of God in question, nor disparage his law when we show how far short it comes of the Gospel. For all this while we do but compare one Divine Revelation with another. God made the Heaven and the earth, and all that which he made was good: It is no reflection upon his wisdom or goodness or veracity to say that God will make a new Heaven and a new earth. For God who promised to make a new covenant, promised to make a new Heaven and earth also. (Isa. 66.22.)  
These things I thought fit to premise, that I might proceed in this weighty argument with the greater caution: I shall now consider the law of Moses more particularly in order to the proving this, that the Gospel of Christ does excel it.  
The whole body of the law of Moses compriseth those precepts given by him, which were either Moral, Ecclesiastical, or civil: The Moral law concerned them as men, and was given at Mount Sinai in ten distinct precepts or Commandments. These are called the word or words of God, and the ten words, and the words of the covenant; word in Scripture phrase signifying at entire sentence, or precept, [Ps. 147.19. Exod. 20. 1. Deut. 4.13.10.4. Exod. 34.28. Gal. 5.14. Mark. 7.13. with Matth. 15.6.] The other laws which Moses gave are expressed by statutes and Judgements, [Ps. 147.19.) as the Moral are by word, or words in the same place.  
For statutes the Jewish writers tell us that they are to be understood of those precepts the reason whereof is not revealed, 
Bechai in Legem. fol. 185. Abravenel fol. 177.  or at least is not obvious and plain: Such were the laws concerning divers kinds, concerning the escape Goat, and the red Heifer and the like: And to these belong the ceremonial and ritual precepts which concerned the Hebrews as they were a Church.  
Judgements are such precepts as are more agreeable to reason, and such as might (at least in some measure) be found out by it. Such are t●ose which relate to adultery and theft, etc. These have relation to a Polity or civil Society: As for example the several specialties contained under the general prohibition of theft (where Abravenel reckons up no less than ten) are called Judgements: and so are those precepts called which we find in Exod. ch. 21. etc. and that whole Section of the law is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or, Judgements containing several Judicial laws, or laws which respected the Hebrews as they were a Commonwealth, or civil Society.  
These statutes and judgements contain the Laws of their Church and State; And Judaisme, as considered in Contradistinction to Christianity, consisted in the solemn profession of and obedience to these Laws which God had given to the Jewish Nation.  
I shall now proceed to what I mainly intended to speak to, viz. to show, 

First, the defects of that Law which was given by Moses.  
Secondly, that these defects are made up and supplied by the Gospel of Jesus Christ.  
Thirdly, the use and application of this Doctrine.    
The defects of that Law which was given by Moses. For it will appear that it is defective if compared with the Gospel. The Divine Author of the Epistle to the Hebrews argues very strongly to this purpose. For if that first Covenant bade been faultless, then should no place have been sought for the second. For finding fault with them he saith, Behold the days come saith the Lord, etc. This he infers from the very words in the Prophet, where God declares himself in this matter; and it is very evident that the words of the Prophet are by this Divine Author truly applied to the times of the Messiah, whose miraculous birth is predicted in the very same Chapter in those words, a Woman shall compass a Man: For it is evident that those words do refer to the stupendious manner of the birth of the Messiah; 
Vid. Dr. Pocock Not. Miscel. in Portam Mosis pag. 348.  I shall therefore proceed to show the defects of the Law of Moses, as compared with the Gospel, and that in the following particulars. [Heb. 8.7, 8. with Jer. 31.31. and with v. 22.]  
1. In its Precepts and Commands as it was a rule of life. These Precepts are not such as perfect humane nature, and as make men better who obey them. and obedience to them was necessary because it was commanded. But they were not such things as tend immediately to make men better in their tempers and inclinations. They were good because they were commanded, they were not therefore commanded because they were antecedently good. We doubt not but that God commanded them for wise ends during the Minority of his Church, but as they were not to endure for ever (of which I may have occasion elsewhere to speak more largely) so are they far from being of equal moment and value with the Laws of Jesus.  
These Laws of Moses were given to the Jews, 
Cosri par. 1.  and not intended to oblige mankind. The Jews themselves frankly confess this. And several of them were of that nature that they could not be supposed to concern any of the rest of mankind. Such were all those Laws which were founded upon something which had happened to that People, and of which the observances required were but Memorials or Testimonies: Thus the Passover being appointed in remembrance of their deliverance out of Egypt, was a peculiar Law to that People who were delivered thence. The other Nations were not under the same obligation, nor do we find that the Jews went about to impose their Law upon the Neigh bouring Countries. The world had continued considerably above two thousand Years before the Law of Moses, and there were in the World very considerable examples of Piety in that time; when the Law was given it was given to the Jews indeed, but they admitted of Proselytes to live among them who did not undertake an obedience to the Laws of Moses. The things themselves which Moses requires are not things in which all men are concerned: Indeed generally speaking they are of that nature, that they cannot belong to any, but to them only to whom they were revealed. All men are bound to be just, and to speak the truth, to worship God and to be chaste and the like: But for wearing fringes on Garments, or frontlets between the Eyes, for eating or forbearing such or such meats and drinks, etc. no man could be obliged to these Laws but those persons who had received them from Heaven. For the Jews do confess that the reason of their Laws is not always to be found out, and consequently the Laws themselves cannot be supposed to oblige mankind. For though the Will of God be reason enough for our obedience, yet it is so only to them to whom it is made known. And therefore those Laws of Moses which were not founded in any other reason than the Will of God, could never be designed to oblige all the World. 
Cicero de Leg. l. 2.  Cicero affirms it to be the opinion of the wisest men, that a Law is something eternal, wisely governing the whole World by its affirmative and negative Precepts, and that the prime and ultimate Law, Mentem esse omnia ratione aut cogentis aut vetantis Dei. i. e. is the Divine mind governing all things with reason. We do not question the wisdom of God who by Moses gave Laws to the Jews, we only say that they were not intended for the whole world, which would have been concerned in them if they had been agreeable to the needs, and the best improved reason of all mankind, and had been written in the heart of all men.  
And as these Laws were only given to the Jews, so many of these Laws did not oblige them in any place besides their onws Land to which they were annexed, which they would have done if they had been Laws good antecedently, and such as had been founded upon the eternal reason of things. The Jews do allow that so it was, and do frequently in their Writings distinguish between those Laws which obliged them within the Land, and those which obliged them without the Land of Israel. And a very great number of Precepts they are which were annexed to that very Land in which they lived, and to which they were not obliged any longer, than they kept the possession of that Land. So that what was their duty while they lived together in Canaan ceased so to be when they were dispossessed of it, and were scattered abroad in other Countries. I shall not go about to number up the Precepts which were annexed to that Land: I should too much enlarge if I should give in the full number of those Precepts: I shall however name some of them. The Jews acknowledge that the sheaf that was first reaped must be of the gowth of Canaan, and so must also the first-fruits be which are elsewhere mentioned in their Law, and the Loaves of Shewbread must be made of the Corn of that Country. The Laws which concerned Tithes, the Sabbatical year, their year of Jubilee, their Festival rites, their Cities of Refuge, their Expiation of an uncertain Murder, and very many others did only oblige them in their own Land.  
And there were many other Laws which were restrained to the place which God should choose, and to the Sanctuary; and those Precepts were determined to that very place. If the same thing were done elsewhere it was an abomination. The difference of place made a great difference in the same action. That would pass for an act of obedience in one place, which in another would be an act of Rebellion. The very many laws concerning Sacrifices and the rites of offering them up did all belong to the Sanctuary: the precepts concerning the shewbread, the offering incense, the dressing the Candles, the Vestments of the Priests, the Sota or Woman suspected of adultery, and very many others were peculiarly annexed to the Sanctuary or Temple: And when that was destroyed, and out of the Jews possession they were discharged from all those precepts. And then for the City of Jerusalem, after God had made choice of that place, there were a very great number of the precepts of Moses which were to be performed there and obliged them not where else. Thither they were to go three times a year to appear before God, and to worship him at their solemn times appointed: They might not keep their festivals in another place: There they must eat their peace-offerings, their first-fruits and (the greater part at least of) their second tithes, and there they must keep their passover, (Deut. 16.2.) so that upon the whole matter these laws (and they are not a few in number) cannot be kept any longer than they kept in the possession of their land. And God by his providence hath rendered these precepts unpracticable. Besides, as the laws about Sacrifices were annexed to a certain place, so the offering them up belonged only to one family, viz. the Sons of Aaron: No man else might sprinkle the blood, nor might any of that family do it who had a blemish which rendered him uncapable; and it might be that he would be rendered so by some natural and not culpable infirmity. So that a great part of the law of Moses the Jews are not now able to practise. 
Euseb. Demonstr. l. 1. c. 6, 7.  Their Temple is destroyed and their Sacrifices fall with it: Their City is taken from them, and they are now discharged from their festival appearances: They are not obliged to pay tithe of that land which they do not possess, nor to build Cities of refuge where they have no inheritance. It will be hard to find the Genuine Priests and Levites after so long a dispersion: And if the Priesthood be changed there must of necessity be a change also of the law: (Heb. 7.12.) There can be no Sacrifice without a Priest, without a Temple, or an altar.  
Many were the laws which were Political, and concerned them as they were a Community or body Politic, which could last no longer than they continued in that condition. When the frame of their Government was dissolved (as it was when they were dispersed into several Countries) those laws were rendered unpracticable; and consequently were never intended to continue for ever. All those laws concerning setting a King over them, 
Origen contra Celsum. l. 7.  and about capital punishments in criminal cases; concerning the dividing their land and preserving their landmarks; about destroying the Idolatrous Cities, and their making of War; those concerning Servants, and buying and selling, and damages, and succession unto the estates of the deceased, etc. are not now to be practised by the Jews who live in strange Countries, and must not pretend to any Jurisdiction or liberty inconsistent with the laws of those Countries in which they live.  
Of such a sort were many, I may say most, of the laws of Moses: They were very minute things which were prescribed, and the observation of so many things was very difficult and uneasy to the Jews, as well as very costly, when they were in their own land, but now are impossible to be observed. They were never easy under the yoke, but now by the providence of God they are released from bearing it. It is true there was no evil thing required by their law, but yet for their hardness of heart and stubbornness somethings were suffered and permitted, which were at least imperfections and defects: Such were Polygamy, and divorces, and the liberty of exacting a strict reparation for all the wrong or damage which was received.  
2. I consider the reward which was added to the law of Moses, to encourage the obedience of the Jews. It will appear that the reward was proportionate to the precepts: They were temporary and topical, they were minute and imperfect; and the reward annexed was of the same nature and kind, that was temporal, and of this lower world. Such as long life, victory over enemies, plenty, and prosperity: Things very fit to work upon carnal minds, and to invite a people of a worldly temper to obey those precepts which Moses laid before the Jews.  
There is no express promise of eternal life to be found in the law of Moses: This is no where inserted into the pact or covenant which God made with that people. I grant that holy men under the law of Moses (and before that law was given also) had the expectation of a future state of bliss. But this was not expressly promised in that law, nor as a reward of their obedience to it. There were a sect of the Jews, called the Sadducees, who allowed that the law of Moses was from Heaven, and yet denied a future State: This they would scarcely have done had eternal life been expressly promised in that law. I do not question but that the hope of eternal life was to be found among the more pious and devout Jews: I grant that it was insinuated under temporal promises, and especially under that of a land flowing with milk and honey: But then the earthly Canaan lay so fair and open to their prospect (as an excellent Person expresses it well) as easily intercepted the view of the Heavenly; and their faith must remove, at least overlook, that mountain, before it could come to any sight of the Horizon, and extended Sky. If any of the Jews had any sight of Heaven it was such a sight as Moses had of the land of Canaan; he saw it at a distance from the top of Pisgah, but did not see it as Jesus the Son of Nun saw it, who went over Jordan and took possession of it, according to the express promise he had before received to that purpose.  
Now than it cannot be supposed that there should be many men of eminent virtue under that Religion, the precepts whereof were temporary, and the promises but temporal. And those that were arrived to an high pitch of Sanctity under that dispensation, attained to that degree from an higher principle than the Letter of the Law of Moses would have raised them to. It must be granted that the hope of riches and plenty hath a mighty force and influence upon men; but it is only upon carnal worldlings that it hath this influence; and the love of this world is generally so far from advancing piety that it obstructs it and is the root of all evil. The Jew obeyed the law of Moses for the sake of worldly prosperity, and when he had obtained it that would be a temptation and snare to him: The very reward of obedience was a temptation to rebel. And though plenty and prosperity be promised often in the law of Moses as a reward, yet it is often mentioned as a snare too: The Jews are often cautioned against Sinning against God when they are blessed with worldly prosperity. Such promises might have some influence in inclining men to obey the letter of the law, they did not move men powerfully to obey the inward and spiritual meaning of it.  
3. Another great defect in the law of Moses was that it did not furnish the Jews, to whom it was given, with power and ability to obey. It did rigorously command obedience, but did not help men to obey. They had not that power assured to them from God's promise, by which they might be enabled to obey the Moral precepts which they had received. The plentiful effusion of the Holy Ghost was a blessing reserved for the times of the Messiah, or the latter days, and is therefore promised as a future blessing by the Prophets themselves. The law was written which Moses gave, it was not kept from the Jews; but the writing it upon their Hearts was promised as a part of the new covenant which God would make with them. The Letter of the Law was that which the Jews regarded, they did not give obedience to the inward and spiritual meaning of it. The law of Moses made nothing perfect, it did not reform as well as teach: They who were exercised in the precepts of Moses were not renewed by them: The law was weak and ineffectual and that which did not give life, and power to obey. Hence it is that it is called flesh in the New Testament to intimate the weakness of that law. It was a shadow of good things to come, and consequently was not attended with the power which accompanied those better things when they were exhibited, [v. Isa. 35.7. with ch. 44.3. Joel. 2.28. with Act. 2.17. Jer. 31.33. with Heb. 8.10. Heb. 7.11, 18, 19 Gal. 3.21. Rom. 7.8. ch. 8.3. Gal. 4.9. Heb. 10.1.]  
4. The law of Moses was defective, compared with the Gospel, in that it gave not the assurance of pardon, nor laid that foundation for the easing and quieting the consciences of men which the Gospel of Christ is attended withal. The law of Moses was a yoke which the Jews were never able to bear. They were subjected to the curse of that law who confirmed not all the words of it to do them. It consisted of very many precepts, and they were very nice and operose, such as required great attention and heed, cost and great labour, very uneasy to be observed, and yet the neglect of any of them exposed the neglecters to the curse of that law. Hence it is that the law is called by the Apostle the ministration of death and of condemnation. And that State in which the Jews were under the law of Moses is represented not only as a State of minority, but as a State of bondage and Slavery also, [Act. 15.10. Deut. 27.26. with. Gal. 3.10.2. Cor. 3.7, 9 Gal. 4.3, 24.]  
And indeed it must needs be such a condition that the Jews were under; and it will be evident that such it was, when it is considered that they were greatly straitened between the great difficulty in keeping, and the great danger of breaking those laws. They must be uneasy in their own minds who are perpetually in danger of offending and of being punished. There was no way left for them for perfect ease and quiet to their conscience if the law were considered as a covenant of works. There was not that provision made then for peace of mind which was made afterwards in the time of the Messiah. It is true there were Sacrifices allowed and prescribed in that law for the atonement & expiation of the offender: but there are many things to be considered which do speak the defectiveness of Sacrifices under the law, and showing the need of some better provision: And to that purpose I desire the following particulars may be duly considered.  
First, that for some sins there was no expiatory Sacrifice allowed in the law of Moses, and consequently the offender was left without hope of pardon notwithstanding the provision made under the law by Sacrifices for the obtaining of it. In many cases the Sinner was to bear his own iniquity, and could hope for no pardon from any Sacrifice whatsoever. And there are very many sins of this sort: Such were wilful murder, and blasphemy and many other sins of which we may see Levit. 20. And indeed all those sins which were committed with an high hand were of this sort: And whatever hope there might be for the sinner who was surprised, and sinned ignorantly, yet if he did it presumptuously, and were guilty of those sins which admitted no atonement, he was left without hope from the law of Moses and was to die the death. And if the Supreme Magistrate did not condemn him, God declared that he would set his face against him and cut him off. But of this I have before discoursed: 
p. 27.28.  [Ps. 51.16. Levit. 24.17. and v. 13. Numb. 35.31, 32. Levit. 20.5.]  
Secondly, that where Sacrifices were not only allowed but prescribed by God himself yet they were not things of their own nature pleasing unto God: And God did to the Jews frequently declare this, and did it after such a manner as might well beat them off from relying upon the Sacrifices which they brought to procure their pardon and atonement. I might heap up Scriptures to this purpose: I shall content myself with these that follow. I will not reprove thee for thy Sacrifices, or thy burnt-offerings to have been continually before me: I will take no Bullock out of thine house, nor He-goats out of thy folds. Again, I desired mercy and not Sacrifice. And, I spoke not unto your Fathers nor commanded them, in the day that I brought them out of the land of Egypt concerning burnt-offerings or Sacrifices: But this thing commanded I them saying, obey my voice, etc. Again, To what purpose is the multitude of your Sacrifices unto me? saith the Lord: I am full of the burnt-offerings of Rams, and the fat of fed Beasts: And I delight not in the blood of Bullocks, or of Lambs, or of He-goats: bring no more vain oblations, etc. Again, He that killeth an Ox is as if he slew a man: He that sacrificeth a Lamb as if he out off a Dog's neck: He that offereth an oblation as if he offered Swine's blood: He that burneth incense as if he blessed an Idol, [Ps. 50.8, 9 Hos. 6.6. Jer. 7.22, 23. Isai. 1.11, 13. ch. 66.3.]  
God did indeed not only allow but in certain cases command Sacrifices. But God required obedience to his covenant antecedently to Sacrifices. This was his first intention, and not Sacrifice, for that he required only consequently, and as a remedy when the sin was committed. Sacrifice, like repentance, was but tabula post ●aufragium: It was the way of reconciling Sinners when they had offended. Sacrifices were enjoined after the law which was the rule of life was given: And not only the moral law was given before Sacrifices were commanded, but the political law was delivered before the particular laws about the kinds and rites of Sacrifices were given out. God would have them obey, and rather not need then bring a Sacrifice. For a Sacrifice was but a Substitute upon the failure of obedience, it was the Sinners refuge. Hath the Lord as great delight in burnt-offerings and Sacrifices as in obeying the voice of the Lord? behold to obey is better than Sacrifice, and to hearken than the fat of Rams And Solomon adviseth us to be more ready to hear (i. e. to obey, than to give the Sacrifice of fools. [1 Sam. 15.22. Eccl. 5.1.]  
And this is no more than what the Jews themselves are forced to confess. 
More Nevohim. p. 111. c. 32.  Maimon does confess that God put a great difference between that part of his worship which consisted in oblations, and that which consisted in Prayer and Supplication: That Oblations and Sacrifices were but the second intention of God; and that Prayers and Supplications were agreeable to his first. He adds to my present purpose. That though oblations and Sacrifices were offered up to the honour of God yet the Jews had not the liberty in that matter which the Ancients enjoyed. For the Jews might not offer them up in any place or at any time. They might not build a Temple where they pleased, nor offer what they list, nor by the hands of any men indifferently, but they were determined to a certain place, and to certain persons, who were the Family of Priests; which are diminutions of that kind of Divine worship: Whereas Prayer and Supplication were allowed in every place and to every person. Now this is an argument that Sacrifices were not of their own nature things acceptable and pleasing to God; 
Vid. Bechai in Legem. fol. 135. col. 2. & 137. col. 4. Abravenel Praefat. in Levit. c. 4. M. Ben Israel & Concillat. p. 181.  for if they had, they would not have been required of the Jews with such restraint as we find them attended with. 'Twas obedience that God required, and Sacrifices in the second place, and not for their own sakes: This the Jews themselves will allow.  
God did not accept an expiatory Sacrifice for the sake of the oblation: It was then only welcome when it was a Testimony of the repentance and the devotion of the offerer. There was no Sacrifice that was in its own nature good; and separately considered accepted with God. If the Sacrifice were piacular than it was the contrition of the offerer which gave it a sweet savour: If it were Eucharistical it was accepted only as it was a pledge or token of the grateful resentment of God's mercies in him that brought it, or an argument of homage in him who presented it. Sacrifice was a federal oblation; it was never welcome alone: It was at best but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the aliment of the fire. The Sacrifice of the wicked is an abomination to the Lord. And, the unrighteous man who kills an ox is as if he slew a man. God looks at the offerer. Cain, who hated his Brother, was unwelcome to God's Altar; our Saviour would have the uncharitable man reconciled to his Brother before he offer his gift. The contrite and thankful, the penitent and humble will not be rejected. Holy dispositions and tempers are always pleasing.  Haec cedo ut admoveam Templis & fare litabo. 
If an evil and unjust man offer (says Philo) his victims go for nothing, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. Jud. de Vita Mosis l. 3.  and his Sacrifices are profane; his vows are infamous, and very destructive: These do not destroy sin, but rather bring it to remembrance. But if the offerer be holy and righteous the Sacrifice remains when the flesh is consumed; yea though there be no oblation offered up: For nothing is more truly a Sacrifice than the piety of a Soul who is a lover of God.  
Thirdly, that where Sacrifices were offered by God's command, and according to his direction in all respects, and where an expiation or atonement was effected and obtained, yet in that case the expiation did not proceed from the worth and value of the oblation. And things were so ordained that the Jews might be sensible that the Sacrifices did not of their own force or upon the score of their own value procure the offerers pardon. And to that purpose I shall annex an observation of Maimon: 
More Nevoch. p. 3. c. 46. Abravenel in Legem. fol. 251. col. 3.  He tells that, by how mu●h a sin was the greater by so much the oblation was of the less value: And he gives several instances to this purpose where under the law of Moses the greater crimes were expiated with the cheaper Sacrifices. Nor is this the single opinion of Maimon only, Abravenel assents unto it. If this be so, there cannot be a more evident proof than this for the purpose for which I make use of it, viz. to prove that the Sacrifices did not procure the offerers pardon upon the score of their intrinsic value. For if they had, the greater offences would have required the most costly Sacrifices.  
It is also otherwise very evident that the Sacrifices and Purifications under the law did not reconcile the offerer and the unclean upon the score of their own virtue, and intrinsic worth; no more than the brazen Serpent cured the Israelites by its own inherent virtue: The Scape-goat that did bear upon him all the iniquities of the Congregation, did not remove the sins of the people by any inherent virtue or Sanctity: Nay it was so far from it, that the man who let him go was defiled by him, and might not till he had w●shed his , and bathed his flesh in water, come into the Camp. Levit. 16.26. The water of Purification was of a very extensive use for the purifying those who were legally unclean; the ashes of a red Heifer was of principal moment as an ingredient in that water: but those ashes did not purify from any virtue of their own: The Priest who ministered in that preparation was obliged to bathe his Flesh and wash his Clothes, and so was he who burned the Heifer: And whereas a man that was legally clean was to gather up those ashes, which were the principal ingredient in the water of purification, yet that very man, who was clean before he gathered the ashes, was, by gathering of them, rendered unclean, and likewise obliged to wash his Clothes. (Numb. 19.7, 8, 9, 10.) However these ashes served to purify the people who were unclean, it appears that they did it not upon the score of their inherent virtue, because they defiled him that was clean before. Well might the Author of the Epistle to the Hebrews say, it is not possible that the blood of Bulls and Goats should take away sins, (Heb. 10.4.) There was no proportion between the guilt and the Sacrifice.  
Fourthly, the offerer who brought an expiatory Sacrifice was not allowed to partake of the offering which he brought, and consequently had the less hope from that oblation which he offered up. It was the Custom of the Jews as well as of the ancient Heathens to feast upon their Sacrifices: when they did so it was a token of reconciliation: 
Discourse of the Lord's supper. ch. 1.  eating and drinking together was a federal right, and a token of friendship, as I have elsewhere showed: And as it was esteemed so among men, so it was between God and the Israelites: where the Israelites were admitted to partake of the Sacrifices it was allowed them as a sign of their being reconciled, and as a token of God's favour and good will to them. But this was never allowed them when they brought piacular or expiatory Sacrifices; in that case they did never partake of the Altar. For the burnt-offering, which was a Sacrifice expiatory, that was entirely consumed: Nor Priest nor People did partake of it. The skin was the Priests, but all the flesh was entirely consumed. For the sin and trespass-offerings the Priests generally speaking (but not always) were allowed a share; but the People who brought these offerings were not allowed to partake of them: In peace-offerings, which were Eucharistical (and took in Vows and free-will-offerings) where the offerer did not come to make atonement for his sin, a part was offered upon the Altar, a part was allowed to the Priest, and a part was also allowed to the People who brought the Sacrifice. This was a pledge or token of the favour of God, when they were admitted to partake of the Altar. But when the People were not allowed this liberty (as they were never allowed it when they brought expiatory Sacrifices) when the eating of blood was universally forbid, and the eating the flesh of piacular. Sacrifices was not allowed to the People; they could have but saint hopes of pardon, and God's favour from these Victims which they brought. This denoted the imperfection of those Sacrifices, and that they could not be confided in or relied upon: They were consumed, when they were offered, there was no part left to nourish the offerer, and to give him just hope that God was appeased and his justice satisfied, and that he was received to his favour again. If he had been admitted to partake of the Altar, he might have looked on himself as God's guest and friend, one that eat of his meat, and consequently in his favour. But it was quite otherwise. The sinner brought his offering to the Altar, imparted to it his guilt, it died in his room or stead, and this is all that he had to do with it. It did not come back to him from the Altar, no part of the flesh was left for him as a token that God was satisfied with the rest, he had no nourishment out of what was thus offered: The sinner imparted death to the beast which he sacrificed; but that did not impart life or nourishment to him back again.  
Fifthly, another argument of the weakness of those legal Sacrifices, may be drawn from the repetition of them. They are weak remedies which must be frequently renewed: It is an argument that they had not power to remove sins, and to rid the offerer for the future from the like miscarriages. They did neither secure the offerer against the power or against the guilt of his sins for the time to come. And this argument is used by the Author or the Epistle to the Hebrews, and it is a most unexceptionable one. The Law (says he) can never with those Sacrifices, which they offered year by year continually, make the comers thereunto perfect. For than would they not have ceased to be offered? Because that the worshippers once purged, should have had no more conscience of sins. For in those Sacrifices there is a remembrance again made of sins every year. Heb. 10.1, 2, 3. The return of the Sacrifices, which were constantly offered at their stated times, was an argument that the disease was not cured which they were brought to remove. If the remedy had been powerful it would at once have removed the cause; But as an argument that it was weak it was repeated frequently. Thus it was under the Law of Moses; Every Priest standeth daily ministering and offering oftentimes the same Sacrifices which can never take away sins. Heb. 10.11.  
Sixthly, Those Sacrifices under the Law as they were carnal themselves, so they were in their effects also. Those gifts and sacrifices could not make him that did the service perfect as pertaining to the Conscience. (Heb. 9.9.) They did not mend the mind of the man, they did not reform his inward temper and inclination: The Mosaical observances were but carnal ordinances, and the blood of Bulls and Goats; and the ashes of an heifer sprinkling the unclean, they did indeed sanctify, but it was only to the purifying of the flesh. (v. 10, 13.) These things did remove the carnal and legal Uncleanness, but they did not cleanse the heart of him that was spiritually defiled. Those oblations and purifications did remove some legal pollutions and impediments: As for example; he who was under a legal impurity was excluded from the Camp or City, and from the Company of his brethren: he might not be admitted to the Mountain of the Lord's House who was under the legal uncleanness of issues or flux: He that was defiled by the dead might not come into the Chel, or enclosure about the Courts of the Sanctuary: There were other legal uncleannesses which debarred men of the liberty of going into the Court of Women and that of Israel: But all these restraints were taken off by the Sacrifices and Purifications allowed and prescribed in the Law of Moses. And this is that sanctifying to the purifying of the flesh, which the Author of the Epistle to the Hebrews mentions. But alas, these things did not purify or quiet the Conscience of the sinner. They neither made him better for the future, nor did they remove the horrors of his Conscience upon the account of his greater crimes and immoralities.  
He might come into the Congregation who was before excluded, and he might be admitted to the Sanctuary, who by the Law was before denied that liberty, but still the man was the same when these legal impediments were taken out of the way. He was not renewed in his mind, he was not cased in his conscience, nor secured any more by this course against future evils, here or hereafter.  
Seventhly, It is evident that where Sacrifice was allowed toward the obtaining pardon, yet sometimes the pardon was not obtained by the Sacrifice: For the piacular Sacrifice was but one of the conditions upon which the pardon of the offerer did depend: So that supposing the Sacrifice offered up exactly according to the Law, yet the sinner was not thereupon remitted. In case of trespass and wrong there was required by the Law of Moses confession of the sin, and restitution also of the principal, and sometime the addition of a fifth part as well as sacrifice. (Numb. 5.7.) As in some cases no Sacrifice was admitted, so at other times where it was allowed, yet it did not restore him to favour, some other things being also required necessary to his pardon as well as that. The Jews themselves tell us, that the day of expiation did not procure the pardon of those sins, 
Joma cap. 8.  which men committed against their brethren, till they had given satisfaction to their brethren whom they had injured. If they had injured them in words, they were bound to appease them, and to be reconciled; if they had done it in their goods, they were bound to make restitution.  
Eighthly, It was a very hard thing for the Jew to know whether he were pardoned or not: And notwithstanding the provision made by Sacrifices, yet that provision could not ease the sinner's mind. We will suppose the greatest care used to obtain pardon by an expiatory Sacrifice, yet the offerer would be left uneasy in his own mind. In such a multitude of precepts, and of that nature also, which the Mosaical were, it was almost impossible for a man to know whether he had transgressed or not, and consequently whether he was obliged to bring his sin or trespass-offering. Hence it was that the Jews appointed a trespass-offering, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or, a doubtful trespass-offering, which they thought themselves obliged to bring when it was a doubtful case, whether they had transgressed or not.  
Lastly, It is very certain that these Sacrifices of the Law of Moses were not to continue for ever. The Jews were given to understand so much, and God taught them this more ways than one. He annexed them to a certain place, and to a certain family who were to offer them up, and when that place was no longer in the possession of the Jews, they were discharged from all their obligation to offer Sacrifices at once. And besides that many of them were but types and shadows of things to come, and were therefore in due time to cease. God did expressly foretell this to the Jews, and the Jewish writers themselves are forced to confess no less. Of the Messiah the Prophet Daniel prophesies that he should cause the sacrifice and oblation to cease (Dan. 9.27.) That is, all the offerings made by fire whatsoever. The Author of the Epistle to the Hebrews tells us the same of burnt-offerings and sacrifices for sin. (Heb. 10.6.) That is, Sacrifices which were expiatory. And there is a saying to this purpose among the Jewish writers, 
Midrash Tillim in Psal. 56.12. v. Abravenel de cap. fidei cum Vorstio c. 13.  that every Corban or Sacrifice should cease, but that the Sacrifice of praise should never cease. And this saying of the Jews relates to the days of the Messiah. The Sacrifices allowed in the Law of Moses, were of very little moment in their own nature: They were never designed to continue longer than the City, the Temple and Altar stood, to which they were annexed. 
v. Seder Tephilloth fol. 6. c. 3. Venetiis Anno. 1566.  The expiatory ones were shadows of an invaluable Sacrifice, and the others that were Eucharistical as to the main continue still. We now offer up our spiritual Sacrifices, our Prayers and our Alms, and our whole selves to the Great Creator and Governor of Heaven and Earth, the God and Father of Jesus Christ. The holy flame upon the Altar, during the Law of Moses, was (says Philo the Jew) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Phil. Jud. de Victim offerent.  a symbol of thanksgiving; Thore things were types or symbols (he tells us) of spiritual things, and that the grateful mind of a wise man is God's Altar.  
Thus I have given some account of the defects of the Jewish Religion, as it was delivered to them by Moses, and as it stands compared with the Religion which our Jesus taught. I shall now proceed to show,  
That these defects are made up and supplied by the Gospel of Jesus Christ, and that the Christian Religion is thereupon very far preferible to that of the Jews.  
And to the making this evident I shall,  
1. Consider, the Precepts of Christian Religion, and look upon it as a rule of life, and we shall find it the most accurate rule of life that ever was made known to the World. There is not in any Religion whatsoever any parallel to the Christian.  
The Precepts of this Religion are agreeable to the reason of mankind, they tend to perfect humane nature, and render it like the Divine: They approve themselves to the Consciences of all wife and considering men, and those very men who do not obey them cannot but approve of them, and have an inward veneration for them who do.  
As to that duty we own to God we are taught to perform it becoming his Divine Majesty, and his adorable perfections. We are directed to believe him, to fear him above all, to love him with our whole heart, to trust in him and depend upon him in all our straits and needs, to submit quietly to his Government, and to do his will: To worship him with pure hearts, to pray to him with great fervour and constancy; To give him hearty thanks, and to do what we do for his Glory.  
And these duties are founded upon the greatest reason. For if we believe his veracity we are obliged to give credit to his Revelation though we be not able to comprehend what he doth reveal. He that is almighty, aught to be feared above all, and he who is only good, and most beneficial to us ought be loved with our whole heart. Upon whom shall we trust and rely but upon him who is able and willing to help them that trust in him? Is it not fit we should submit to him who is infinitely wise, and who governs all things in Heaven and earth? And whose will should we do but his who is without iniquity, who is just and right? If he be a Spirit it is fit we should worship him in Spirit and in truth. And since we know that he hears, it is very reasonable we should at all times, and with great ardour pray unto him. And since we receive all good things from him it is but just we should praise him as the Author of all, and that we should glorify him as the ultimate end of all.  
For the duties we own to one another Christian Religion gives the most incomparable rules. It requires a patiented submission to our Superiors and Governors even then when we suffer wrong. It teaches us the most exact justice and the greatest humanity, and mercy to one another. It obligeth us to pray for our greatest enemies and to forgive them who do us the greatest wrong. It allows us to do no wrong to another and to return none which is done to us. It is so far from allowing us to kill those who are of another Religion that it permits us not to hate them. There is no friendship so inviolable and sacred, no Justice so impartial, no charity so unfeigned and extended, and so fervent, no gentleness so exemplary as that which obtains among the genuine followers of Jesus. They who are such live at perfect peace with one another; they think no evil so far they are from doing it: They love one another with a pure heart fervently.  
As to ourselves our holy Religion recommends to us the profoundest humility, the greatest meekness under calumnies, patience under sufferings, contentedness in every condition; it teaches the most unbroken fortitude, the most unspotted chastity; the most unshaken constancy; it teacheth us strict temperance in eating and drinking, great moderation in the use of bodily exercises; painful diligence in our several callings, a singular modesty and gravity; it puts us upon the greatest simplicity, and candour, the greatest contempt of worldly things, and the greatest hunger and thirst after Spiritual.  
This holy Religion commends to our care and to our thoughts whatsoever things are true, honest (or, venerable) just, and pure, lovely and of good report, that have any thing of virtue, and any just title to praise, (Phil. 4.8.) There is nothing commanded that is mean and low and unbecoming the greatest rank of men, the highest birth, or the most refined wits. Here's nothing required of us that is unreasonable and unaccountable. We must be very humble but here's room too for the greatest fortitude and courage: We must be modest but may not be sneaking and cowardly and afraid to appear for the truth. We must be grave but need not be morose, just but not inclement, long-suffering but not stupid, courteous but free from foolish affectation; here we are taught true greatness of mind but not insolence, poverty of Spirit without dejectedness, and a contempt of the world without haughtiness; fortitude is commended but not audacity, constancy but not contumacy, diligence but not anxious carefulness. This Religion teaches us to prefer the public good before our private, to prefer what is just to what we judge▪ commodious, to abridge our selves of our own liberties for the good of others.  
What Celsus objected of old against the Christians, 
v. Orig. contra Celsum. l. 8.  that they shunned the dedication of Altars, of Statues and of Temples did but import that their Religion was spiritual, and so indeed it is, and 'tis a great perfection which belongs to it. It is not charged and burdened with ceremonies, 
2 Col. 20.  and ordinances, and rudiments of the world, as the law of Moses was. But what was enigmatically and symbolically taught in the law of Moses is plainly delivered in the Christian Religion: We are taught to offer up fervent Prayers instead of incense, to pair away all superfluity of naughtiness instead of circumcising the foreskin; we have our Sacrifices of praise instead of the bloody Sacrifices, and are taught to offer up to God our souls and bodies instead of the Holocausts prescribed in that law: We are required to pay a reasonable service instead of that bodily one which God required of the Jews by Moses.  
Those things which our Religion requires are good in themselves, and the practice of them makes us better, and are therefore of general and universal good to mankind, and the whole race of mankind is concerned in them. They are not municipal or topical laws which oblige only in one place or Country, but they oblige every where, in all times, and all Persons whatsoever. 
Origen contra Cells. l. 7.  The Christian (says Origen) looks upon every place as a part of the Universe, and upon the Universe as the Temple of God, and therefore prays in every place. We are all united, by the Religion of Jesus, into one body, and are all concerned in his holy Laws; The difference between the Jew and Gentile is quite taken away, and we are all one in Christ Jesus. This difference was once very great. The Jews were tied to certain ordinances and observations which rendered them very different from the Gentile world, and they thought they could not converse with them by their Religion, and did despise them greatly: hence it was that there was a great Enmity between the one and the other, and thus things stood till Jesus came, and till he suffered: 
Eph. 2.14, 15.  But by cancelling those distinguishing Laws and Ordinances which he did by his Cross, he abolished the Enmity, and made peace: He did thereby reconcile both to God having slain the Enmity. [1 Cor. 12.13. Gal. 3.28. Ephes. 3.6.]  
There were some things allowed in the Law of Moses upon the account of the hardness of the Jews hearts, and for the time of the Mosaical dispensation which are now by the better Law of Jesus superseded, such were Polygamy and Divorces: And many other things were required during that Minority of the Church which we are in no wise obliged to: Our Religion is full of the most weighty principles, and commends to us those things which are of the greatest and highest importance whatsoever. I proceed to consider,  
2. The Reward annexed to our obedience of these holy Precepts, and that is Eternal life. The Jews were engaged to obey their Law by promise of Temporal rewards: Those rewards were very suitable to that Carnal people, and very proportionate to those rudiments of the World. Thus we do with Children when they go to School, to learn their first Elements, we allure them with knacks and toys that we may engage them to lay the foundation of more manly wisdom.  
— pueris dant Crustula blandi  
Doctores elementa velint ut discere prima.  
God did thus by the Israelites. He invited them to obey those ordinances by the promise of victory, and plenty and long life: He designed all this while greater things, and though he did not clearly promise, yet he did intent to bestow the Blessing of Eternal life to his sincere and faithful Servants. But the clear promise of Eternal life was a blessing which God reserved for the times of the Gospel. The good men under the Law obtained indeed a good report by faith: And by the great things they did, and suffered, they gave proof that their faith was sincere, and accompanied with an hope that extended beyond this present state: But still the express promise of Eternal life was reserved for the days of the Messiah: And this is the clear meaning of the words of the Author of the Epistle to the Hebrews. 
Heb. 11.39, 40.  Where speaking of the holy men of old time, he adds. And these all having obtained a good report by faith, received not the promise. God having provided some better thing for us. This is the great perfection of the Christian institution that it gives the clear promise, and sure hopes of Eternal life. And 'tis mentioned as doing so when it is compared with the Mosaical institution. 
Heb. 7.19.  For the Law made nothing perfect, i. e. it did not perfect those very men who lived under it, and submitted to it. For it not giving a full pardon for offences, and not affording express assurance of Eternal life, it was not powerful enough to perfect those who were under it. But than follows, what the Gospel doth. But the bringing in of a better hope did, by the which we draw nigh unto God. Where we find the Gospel called the bringing in of a better hope, and that must be the hope of Eternal life, for the hope of temporal good things was brought in by the Law of Moses.  
Agreeably hereunto it is also said of Jesus that he was made a surety of a better Testament. (Heb. 7.22.) And a Mediator of a better Covenant which was established upon better promises. (Heb. 8.6.) And it is elsewhere said of Jesus that he hath abolished death and brought life, and immortality to light through the Gospel. (2 Tim. 2.10.) And the Author of the Epistle to the Hebrews speaks to the same purpose elsewhere. 
Heb. 9.6, 7, 8.  He tells there were two parts of the Sanctuary, which he calls two Tabernacles; and that the Priests went always (i. e. constantly twice every day) into the first Tabernacle accomplishing the service of God. viz. to offer incense, and to take care of the Lamps: But into the second went the high Priest alone once every year not without blood, which he offered for himself and the errors of the people. Thus the High Priest, at the day of expiation only, was admitted into the Holy of Holies: The meaning of this is expressed in the following words. The holy Ghost this signifying that the way into the holiest of all, was not yet made manifest, while as the first Tabernacle was yet standing. The meaning of which words is plainly this; That the holy Spirit by this appointment, in the Mosaical institution, 
Pag. 332. & 333.  did intimate that the way to Heaven was not laid open during that dispensation; And this will evidently appear from what hath been said before to this purpose. 
2 Pet. 1.3, 4.  St. Peter blesseth the God and Father of our Lord Jesus Christ, which according to his abundant mercy, hath begotten us again unto a lively hope (Or, an hope of life, as it is in another Greek Copy, and that, of Eternal life also, as appears from the following words) by the Resurrection of Jesus Christ from the dead. To an inheritance incorruptible and undefiled, and that fadeth not away, reserved in Heaven for you.  
Here we have an encouragement incomparably great and such as will sufficiently move us to obedience. The hope of eternal life is enough to engage us to obey the precepts of Jesus, and to reconcile us to all the labour and difficulty which may at any time attend upon our obedience. Eternal life imports more than we can express, or comprehend: something more excellent than what our eye hath seen, our ear hath heard, or our shallow mind is able to conceive. Crowns and Sceptres, Feasts and Triumphs, worldly Success and prosperity are but little and faint resemblances of the eternal, unspeakable, and inconceivable happiness. This it clearly revealed, the promise is often repeated, the thing promised is expressed by words of the highest import, and in such a manner as speaks the thing itself too big to be expressed, and too glorious to be comprehended by men who dwell in the body. It is a reward stupendiously great, and therefore very powerful; it is spiritual, and therefore engageth us to be so too; it is conditional, and therefore is fitted to secure our duty. The faint hope of riches, of honour, of temporal good things hath a mighty force: The hope of Heaven where it is well grounded, where believed, and considered with due application will be of great force to render us patiented and diligent, and fervent in our obedience. I proceed to consider,  
The help and power to obey this Religion which the Religion of Jesus is attended with. The laws of our Saviour have the promise of Divine assistance annexed to them. The effusion of the Holy Ghost was a blessing reserved for the days of the Messiah; Our Saviour promised this Divine aid, and made good his word as hath been shown before: 
Joel 2.28. Isa. 35.7.44.3. Joh. 14.  The Prophets of old did foretell what our Jesus made good: And when Jesus did promise the Holy Spirit to his followers he did promise him as a Comforter who should abide with them for ever. Indeed the miraculous gifts of the Holy Ghost were not designed to continue in the Church any longer than the reason and the necessity of them continued. When the Christian Doctrine was planted and universally received Miracles ceased. But the Holy Spirit continues still in the Church of Christ, and does renew and purify the hearts of the sincere believers. We have the utmost assurance that we shall receive this Holy Spirit, who helps our infirmities, 
Lu. 11.13. Rom. 8.26. 1 Joh. 44.  and is greater in us than he who is in the World. The Gospel is the ministration of the Spirit, and of such a spirit as does not kill (as the letter of the law did) but giveth life: 
2 Cor. 3.6, 8. Gal. 2.3, 5, 14.  'Tis by faith and not by the law that we have the promise, and the assistance of the Spirit. 
Gal. 4.6. Rom. 8.3.  The Gospel is a state of liberty, of ingenuity and freedom: We are by this Spirit freed from the greatest slavery and bondage; from the Dominion of our lusts, and the dread and horrors of our conscience. We are enabled to obey, and endued with power to do what our Religion does command. Hence it is that the Gospel, 
Rom. 5.21 Gal. 5.4. Tit. 2.11.  as it is considered in opposition to the law, is called grace, or, the grace of God in the new Testament; because it is accompanied with power or grace enableing us to yield obedience to the precepts of Jesus Christ. And our obligation to conquer our sins under the Gospel is now inferred from our having embraced it. 
Rom. 6.14  Sin shall not have Dominion over you: For ye are not under the law but under grace. i e. Sin shall no longer overpower you now; for ye are not under the law (which did indeed rigorously require obedience but not help you to obey) but ye are under grace, that is, ye are now admitted to a covenant of grace where you have not only assurance of pardon upon your sincere repentance, but are encouraged also by the promise of eternal life, and offered assistance to enable you to obey.  
On the other hand the law was weak, and had not this promise of the Spirit annexed unto it. 
Rom. 7.5. Gal 4.9. Phil. 3.3. with Rom. 8.3. Gal. 3.3. Heb. 7.16.  And upon the account of its weakness it is very frequently called flesh in the new Testament, as the Gospel is called the ministration of the Spirit upon the account of that power enabling us to obey with which it is attended. And the legal ordiances are called weak and beggarly elements, or, rudiments. And indeed the law of Moses might be justly called weak as compared with the Doctrine of the Gospel; for the law was not able to effect what the Gospel hath done; it gave not life, 
Gal. 3.21. Rom. 7.5, 8. Act. 15.10.  it did not furnish men with power to yield an inward and spiritual obedience: Sin was forbid indeed by the law but not kept under and restrained. It directed men's obedience but did not powerfully assist them. It was a yoke but not an easy one as that which Jesus puts upon us, but such as the Jews knew neither how to bear or to break. 
Gal. 4.3.24.  And hence it is that they who were under the law are represented as in a State of Slavery and Servility. Whereas the law of Moses was weak, and they to whom it was given did transgress it, and were obnoxious to a curse, God does promise to the Jews to enter into a new and better convenant with them; 
Jer. 31.33.  after those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people.  
I shall in the next place take into consideration.  
The assurance of pardon of sin which the Gospel gives, and consequently the foundation it lays for the quieting our consciences, far beyond what was done by the law of Moses. I have before shown the defectiveness of that provision by Sacrifices which was made in the law of Moses: I shall show that this is supplied in the covenant of grace made by Christ. And this was foretold very particularly as a special and peculiar grace belonging to this new covenant, as it is distinguished from that between God and Israel by the mediation of Moses, which God had promised to make. God promises not only to write the law upon their hearts, and consequently to work in them the saving knowledge of himself, but more especially assures them of their pardon and remission. 
Jer. 31.34.  For I will forgive their iniquity, and I will remember their sin no more.  
There is nothing bears so hard upon a man as his guilt does. And in many things we offend all. We are all guilty more or less, and consequently obnoxious to the horrors of our conscience and the wrath of God. This is the great torment of life, and there is no trouble like it. A guilty mind bears harder upon us than any outward trouble. And then he that hath sinned is anxious and suspicious, he is not easily assured of his pardon: he that broke the Law of Moses was liable to the Curse of it. And though Sacrifices were allowed, I have showed the defects of that provision.  
But the Gospel gives us the utmost assurance of our pardon upon terms that are gentle, and reasonable, and by no means to be refused.  our sins have been, yet upon our repentance, and sincere obedience for the future, we are sure of God's favour, and of his being reconciled to us: He beseecheth us now to be reconciled to him upon these gentle and easy terms: This is the Tenor of this new covenant or covenant of grace, of which Jesus is the Mediator: He hath procured this for us, he hath purchased this by his merits, sealed it by his own precious blood, assured it to us by his Resurrection, and powerful intercession; he confirmed it by stupendious Miracles, proclaimed it to all the world by his messengers, and given us the signs and evidences of it by his holy Sacraments, and solemn institutions. There is nothing wanting to ensure this our pardon unto us: Here's no shadow left for our doubt or anxious fears, we have all the possible assurance which we can desire. 
Rom. 5.8, 9, 10.  While we were yet sinners Christ died for us: much more than being now justified by his blood we shall be saved from wrath through him. For if when we were enemies we were reconciled to God by the death of his Son: much more being reconciled we shall be saved by his life. These last words contain an argument invincible, and altogether unanswerable, and such as affords the strongest consolation: If God looked after us when we were his avowed enemies, if even then he gave up his most dear Son to death, and at so great an expense restored us to favour, surely he will now not abandon us to destruction. He that was so kind to his enemies will not now forsake his friends. So great and dear a love will not be extinguished. It was a great price (and an instance of the greatest love) by which we were reconciled when we were enemies, 'twas by the death of the Son of God. We had little reason to expect this favour and this expense. But now we may be saved without his giving up his Son again to death, and need not therefore doubt that we shall be saved by his life. The Jew under the law of Moses had great cause to fear, for when he transgressed (and that he did  he continued not obedient to all the words of that law) he put himself under the rigour and curse of the law. But God hath now made a better covenant with us, and given us the greatest hopes of pardon upon our repentance and sincere (though it be not sinless) obedience to the laws of Christ.  
Here is pardon to be had for all manner of sin. There were many sins under the law of Moses, as hath been observed, for which no remission was to be had from any Sacrifice allowed by that law. He that was guilty was liable either to death, or to excision. 
Mat. 12.31.  We are better provided for by this covenant of grace. All manner of sin and blasphemy (says Christ) shall be forgiven unto men. Blasphemy, as hath been observed before, was one of those sins for which there was no expiation allowed under the law of Moses. But even for this sin there is pardon in this covenant of grace. For our Soviours words do not speak of the event of things, but of the provision which is now made: Blasphemy shall be forgiven, 
1 Tim. 1.13, 16.  i. e. there is pardon to be had for it.  
And he who was himself a Blasphemer tells us that he obtained mercy; nor does he only tell us that, but also that he therefore obtained mercy for a pattern to them who should hereafter believe. Our Saviour goes on, whosoever speaketh a word against the Son of man it shall be forgiven him. 
Matt. 12.32.  There were those who spoke against Christ. The Person of Jesus was contemned and reproached for the meanness of his birth, the poverty of his condition, or freedom of his conversation, and afterwards for the ignominy of his death: But this sin did not exclude the possibility of repentance, and the hope of pardon.  
Here's pardon for every sin; the Gospel invites and receives the vilest sinners, but shelters them not if they continue to wallow in their mire. We may learn what sins have been forgiven from the words of the Apostle. Such were some of you but ye are washed, 
1 Cor. 6.9, 11.  etc. They had been Fornicatours, Idolaters, Adulterers, Effeminate, Abusers of themselves with Mankind, Thiefs, Covetous, Drunkards, Revilers, Extortioners. Such the Christian Doctrine found them, but it did not leave them such: They were cleansed of these impurities; They were washed, sanctified and justified in the name of the Lord Jesus, 
Tit. 3.3, 5.  and by the Spirit of our God. It was a wretched plight in which the Gospel found men when it first advanced in the world: They were foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful and hating one another: Good God, what a wretched condition was this! How was thy Creature, made in thine own Image, deformed! What a darkness and disorder hath spread itself upon the intellectual world! Men retained the same shape and figure that they had from the beginning; They were of an erect or upright stature; They were not overgrown indeed with horns, and hoofs and claws; but otherwise they were at best but brutes in humane shape: Their manners were crooked, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil.  their minds were bowed down to the ground, they were savage and ravenous as wolves and bears. But were these Creatures out of the reach of this mercy tendered in the Covenant of Grace? By no means. These men were saved by the washing of regeneration and renewing of the Holy Ghost. Our Lord came to call sinners to repentance; And the greatest sinners were pardoned; Those who had worshipped Idols, who had been possessed by Devils, and who had persecuted the Church of Christ. In a word, by our Jesus, 
Act. 13.39.  all that believe are justified from all things, from which we could not be justified by the Law of Moses.  
It is true indeed that our Saviour hath said, 
Matt. 12.32.  that whosoever speaketh against the Holy Ghost it shall not be forgiven him. And it is the only sin which is excepted. Those words of our Saviour, if rightly understood, are no objection of weight against what hath been said before, viz. that the Gospel affords a pardon for all manner of sin. For this supposes that men assent to the truth of the Christian Doctrine and embrace it. Now that sin against the Holy Ghost, of which our Saviour speaks, is of such a nature as supposeth the person guilty of it to be one, who not only does not assent to the truth of the Christian Doctrine, but resists the Evidence and Confirmation of it which was effected by the Holy Ghost, and does calumniate and blaspheme the Divine Author of that Evidence. Those Pharisees, who imputed what our Saviour did to the Prince of the Devils, did not believe the Doctrine of Christ. Nor can any man who assents to the truth of the Christian Doctrine be guilty of that sin against the Holy Ghost of which our Saviour speaks. The Holy Ghost in that place is not considered as the Third person of the Trinity, and the author of holiness in us (in which respect every act of profaneness might in some sense be called a sin against the Holy Ghost) but is considered there as a Witness to the truth of the Christian Doctrine. And upon that account that blasphemy is said to be unpardonable. He that was guilty of that sin was one who rejected the Christian Doctrine. It is no disparagement to the most effectual Medicine in the World, that it does not cure that diseased person who refuseth to apply it. The Gospel affords a pardon for every sin, but there is no hope for him who rejects it.  
It was a charge of old against Christian Religion, that it invited and gave hope of pardon to the most profligate sinners. 
Origen contra Celsum. l. 3.  Celsus long ago objected it against our most Holy Religion. He says that in other mysteries the profane were dismissed, and none was called in but he who had pure hands, who was wise in speech, free from vice, etc. But (says he) among the Christians are called in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Whoever is a sinner, a fool, or childish, or miserable; such (says he) does the Kingdom of God receive. But, as Origen answers well, these vile men are not presently admitted to the participation of the mysteries of this Religion, but to the Cure which it works upon them. It gives them pardon upon their amendment.  
The Jews from their Sacrifices had hopes of pardon, but they were but faint hopes, if compared with what we have under the Gospel of Christ. God hath given us the utmost assurance. For, 

1. He hath given up his beloved Son to death. 
2 Cor. 5.7. Joh. 1.29. 1 Pet. 1.19. Eph. 5.2. Rev. 1.5 Heb. 12.24.  Christ our Passover is sacrificed for us. He was that Lamb of God who takes away the sin of the World. Here's a Sacrifice without spot, of an infinite price and value, a Sacrifice of a sweet-smelling Savour. A Sacrifice which God provided and accepts. Our Saviour hath washed us from our sins in his own blood. We are by the Gospel brought to Jesus the Mediator of the New Covenant, and to the blood of sprinkling that speaketh better things than that of Abel. The blood which Jesus shed does not only speak better things than the blood of the Legal Sacrifices ordained by the hands of Moses, but also better than the Sacrifice which Abel offered up. 
Heb. 11.4. with Gen. 4.4.  For though Abel were a righteous person, though he offered a more excellent Sacrifice than his brother, and God did declare his acceptance of his sacrifice by a visible token from Heaven; Though Abel offered his Sacrifice by faith, and be justly celebrated among the worthies and the faithful; Though God bore witness to his righteousness, and though, he being so long since dead, yet he speaketh; yet for all this the blood which he offered is not to be compared with the blood of Jesus. And could any thing have been said more to the advancing the value of the blood of Christ, And its efficacy to procure our pardon, than that it speaks better things than that of Abel. 
Heb. 9.12.25. Heb. 10.2. ch. 9.13, 14. 2 Cor. 5.15. Heb. 2.9. Joh. 3.17.  This Sacrifice need not be repeated, as the Legal Sacrifices were. This Sacrifice ' purges the Conscience, the legal ones did but sanctify to the purifying of the flesh. This Sacrifice is of value sufficient to procure pardon for the whole race of mankind, and is not confined in its virtue or effects to any certain People as the Legal Sacrifices were.  
2. The Resurrection of Jesus from the dead gives farther assurance of our pardon. When our Lord gave himself up to death as our surety he undertook our ransom, but when he arose again, he assured our discharge. 
Rom. 4.25.  He was delivered for our offences, that is a foundation of some hope; But than he was raised again for our justification. If death had detained our Lord his death would not have afforded us any hope; Our hope was raised with our Saviour.  
3. Our Saviour's entering into Heaven, and intercession there on our behalf; does still give us farther assurance of our Pardon and Forgiveness. If any man sin we have an advocate with the Father, Jesus Christ the righteous. 
1 John 2.1, 2.  And he is the propitiation for our sins, and not for ours only but also for the sins of the whole world. 
Act. 5.31.  Again, him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel, and forgiveness of sins. The Jews expected pardon of their sins on their great day of Expiation, when the High Priest went into the most holy place with blood which he offered for himself, 
Heb. 9.7.  and the errors of the People. Their High Priest had sins of his own to be expiated, and the blood which he offered was the blood of a beast, upon both accounts the People's hope was the more languid. But blessed be God, we are better provided for, and our hope is more firmly built. We have an high Priest the most perfect, and spotless: Such an High Priest became us, 
Heb. 7.26, 27, 28.  who is holy, harmless, undefiled, separate from sinners, and made higher than the Heavens; who needeth not daily, as those high Priests, to offer up Sacrifice, first for his own sins, and then for the people's: For this he did once when he offered up himself. For the Law maketh men High Priests which have infirmity: but the word of the Oath which was since the Law, maketh the Son who is consecrated for evermore. Here is nothing wanting toward the quieting our Consciences, and the securing our pardon. Jesus is our High Priest, our Patron and Advocate with God. 
D. Outram de sacrificiis p. 290.  There are but three things required to render a Priest the most excellent, and perfect in the highest degree, and they are all to be found in our Jesus. First, that he have sufficient power with God to render him propitious to those for whom he undertakes; Secondly, that he have so much good will for those, whose advocate he is, as to incline him to use his power for their advantage. Thirdly, that he always live and continue in that Authority and Power, and with that good will. Our Jesus hath sufficient Power with God: He hath all Power in Heaven and Earth, 
Mat. 28.18 Phil. 2.9.  and a name above every name; and he hath great good will for those for whom he undertakes. He hath been acquainted with the infirmities of humane nature, an High Priest that is touched with the feeling of our infirmities, having been tempted like as we are. 
Heb. 4.15. with ch. 5.2. ch. 2.17. Heb. 7.24, 25.  He is at once a Merciful as well as faithful High Priest; And, besides this, He ever lives to make intercession. He continueth ever, and hath a Priesthood that is unchangeable, or, which passeth not from one to another. So that the death, and the resurrection, and intercession of Jesus (as our high Priest) lay a sure foundation for the quiet of our conscience. These three are put together by St. Paul to my present purpose. 
Rom. 8.34.  Who is he that condemneth? (says He) 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.  
4. The holy Spirit which Jesus did not only promise, but bestow upon his followers is still a farther pledge of our pardon and forgiveness, and indeed of our future glory and happiness. For so the holy Spirit is said to be the earnest of our inheritance. The Greek word, which we truly render earnest, 
Eph. 1.14. 2 Cor. 1.22.5.5. Eph. 4.30.  signifies a part of price or wages which is given in hand to secure the receiver of the whole sum. And such is the holy Spirit to us: He gives us full assurance that we shall be admitted to the whole inheritance. The Spirit itself beareth witness with our Spirit, 
Rom. 8.16, 17.  that we are the Children of God; and if Children than heirs, heirs of God and joint-heirs with Christ: We are elsewhere said to be, by the holy Spirit of God, 
Eph. 4.30.  sealed to the day of redemption: And that expression is of the same import with the former. We seal and mark things that are of the greatest value, and which are to be preserved and kept safe as a peculiar. 
Rev. 7.3. Ezek. 9.4.  And this was the reason why those who were designed to be preserved are said to be sealed and marked, for by this they were set aside to be preserved from the common destruction. We do by recieving the Spirit receive a great assurance of our pardon and future glory. The Apostle's argument is very strong, 
Rom. 8.11.  If the Spirit of him that raised up Jesus from the dead, dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. We are now rendered secure of our future inheritance and glory, how mean soever our present condition be. Our Saviour hath given us the earnest of the Spirit and taken from us the earnest of our flesh, 
Quemadmodum nobis arrabonem spiritus reliquit, ita & à nobis arrabonem carnis accepit, & vexit in coelum pignus totius summae, etc. Tertullian. de resurr. Carnis.  and carried it into Heaven as a token that his followers shall be translated thither. Says one of the Ancient Fathers of the Church.  
5. The Sacraments which Jesus hath instituted, and annexed to this covenant of grace do give us farther evidence and assurance of our pardon and forgiveness. By Baptism we are received into the Church of Christ where pardon is to be had, and into a State of pardon and forgiveness. John the Baptist is said to baptise in the Wilderness, and Preach the Baptism of repentance for the remission of sins, (Mark 1.4.) And Ananias said, arise and be baptised and wash away thy sins, (Act. 22.16) Baptism was a pledge of Salvation, and they who received it were marked out not for destruction but for deliverance and safety. And thus it was understood of old to be a pledge of safety: When John Baptist saw the Pharisees and Sadducees come to his Baptism he said unto them, O Generation of Vipers who hath warned you to flee from the wrath to come. 
Act. 2.38.40.  (Matt. 3.7.) Repent and be baptised (says St. Peter to the Jews) every one of you, in the name of Jesus Christ for the remission of sins. And presently after that he added, save yourselves from this untoward Generation. 
1 Pet. 3.21.  The same Apostle elsewhere, speaking of the Ark of Noah, wherein they were saved who entered into it, adds, the like figure whereunto even baptism doth also now save us, etc. And the Sacrament of the Lord's Supper is also a pledge of God's favour, and our reconciliation: We are admitted to feast upon the great Sacrifice which was offered upon the Cross. This was not allowed in Sacrifices under the Law, that were expiatory, to the People. We partake of the body and blood of Christ; of that body which was offered upon the Cross, and of that blood of the New Testament which was shed for many for the remission of sins. (Matt. 26.26.)  
6. Our Lord Jesus sent forth his Messengers into the World to declare pardon to the penitent. He took care that repentance and remission of sins should be preached in his name among all Nations. 
Luk. 24.46.  They were entrusted with the Power of the Keys, to bind and lose, to let into the Kingdom of God, and to exclude from it.    
It were easy to show that the Christian Religion does upon other accounts, besides what have been named, excel the Law of Moses: It had a better Mediator, and was better confirmed: It was more successful, and farther spread, and affords both more, and more conspicuous Examples than are to be found under that Law; It is attended with greater motives to obedience, as well as greater motives of Credibility. The Jews are pressed to obey God because he brought them out of Egypt. The motive had great force, but 'twas peculiar to that People. We are constrained by the Love of God in Christ Jesus. We are moved by the love of Christ which passeth knowledge. His death and passion, the comforts of the Holy Ghost, the unspeakable love of God, and hope of pardon, and of Eternal life, these are our motives to obedience. These are great enough to thaw and unlock the most obdurate heart, to work upon the most benumbed minds. I proceed to consider  
The usefulness of the foregoing discourse. And that is very great where it is duly weighed and considered. It would be of great use to the Jew, would he but consider it and lay it to heart. And is of very great use to the Christian, to awaken him to the greatest regard to his holy Religion, and to a very hearty embracing of it. I shall at present only consider this one advantage which it will afford us, viz. that it gives us a fair occasion of enquiring into the gr●at Ends and Causes, for which the Law of Moses was given.  
I will not here undertake to insist upon all the Causes of the Law of Moses: Much less will I go about to inquire into the reason of the particular Precepts of that Law. I make no doubt but that God gave the Jews that Law to keep them from Idolatry, and to that purpose to preserve that People separate from the neighbour Nations. Many of the rites appointed (I doubt not) were therefore prescribed, because they ran Counter to those rites which did obtain among Idolaters then in being. I will only consider the ends of this Law, as far as my present argument is concerned. And that I shall do in the following particulars.  

1. The Law was given to restrain the Jews, and keep them from a lose and licentious Course of sinning. The promise of the Messiah was made to Abraham, above four hundred years before the giving of the Law; But though the Messiah were then promised, God did not think fit to send him presently: In the mean time the Jews, the Children of Abraham, whom God had chosen for his Church, were to be restrained from living as they list. They were very prone to wickedness, and needed a restraint in the mean time: Therefore was the Law given, and given with great solemnity and terror; It denounced many evils against transgressors, and left them liable to a curse, the more effectually to oblige them to obedience. It was not given as God's last revelation, nor to give life and to justify them. 
Gal. 3.19.  Wherefore then serveth the Law? It was added because of transgressions. God did not think it fit, that they should be left unrestrained: 
1 Tim. 1.9. with Gal. 5.22.  The Law is not made for a righteous man, but for the lawless and disobedient.  
2. The Law was given as that which contained types and shadows of good things to come, and was therefore given, that they might have among them a pledge of those spiritual good things to be bestowed in the days of the Messiah. The great promise which God made to Abraham was the promise of the Messiah, this promise was renewed afterward when Isaac was born; it was repeated by Jacob to his Sons before his death. The Messiah was the desire and expectation of the more wise and devout Israelites. They receive a Law in the mean time full of types and shadows of what they were to expect in the latter days or the days of the Messiah. Hence it is that the Gospel, as it is distinguished from this Law is called truth; not as truth is opposed to falsehood, but as it is opposed to types and shadows, and as it speaks the substance of what was but symbolically represented before. Thus it is said that the Law was given by Moses, and that grace and truth come by Jesus Christ. 
John 1.17.  And the Gospel is called the word of truth, 
Eph. 1.13. Joh. 14.6. Joh. 4.23. Heb. 8.2.  Our Saviour tells us that he is the way and the truth; and tells the Woman of Samaria, that the true worshippers shall worship the Father in spirit and in truth; They that obey the Gospel are said to walk in the truth, and obey the truth; And Heaven is called the true Tabernacle. 
Heb. 10.1. ch. 8.5.  The Law had a shadow of good things to come, and not the very Image of the things. The Priests under the Law are said to serve unto the example and shadow of heavenly things. 
Coloss. 2.17. Heb. 3.5.  That Law was a pledge of a better, and the things therein commanded were but a shadow of things to come. Moses was faithful as a servant for a testimony of those things which were to be spoken, viz. by Jesus and his followers: For so the Syriack hath it, for those things which were to be spoken by him.  
3. To dispose men for the reception of the Gospel of Christ. It was well fitted for this end: And that this was the end of it, is very evident from the words of the Apostle. 
Gal. 3.22, 23, 24.  The Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. But before faith came, we were under the Law, shut up unto the faith, which should afterwards be revealed; wherefore the Law was our Schoolmaster to bring us unto Christ, that we might be justified by faith. Whoever duly considers what hath been said above of the nature of many of the Mosaical precepts (which were of their own nature things very minute) of their symbolicalness and reference to better things to come, of the malediction to which the transgressors of the Law were subject, and the defectiveness of the Legal Sacrifices, and the slender hope of pardon which that Law afforded, will easily understand that the Law was a Schoolmaster to bring men to Christ. The Law shown men their disease, but did not cure and heal them, but referred them to some better provision which our Lord hath made for us in the Gospel.   
What hath been said does sufficiently prove that the Christian Religion does very much surpass that of the Jews; And also that our Jesus is that very Christ who was promised from the beginning, and was the hope and expectation of the faithful in the Old Testament.   
FINIS.   

Places of Scripture Explained.  

Chap. Ver. GEnesis.] IX. 6. Whoso sheddeth man's blood by man shall his blood be shed: for in the image of God, etc. Page. p. 400  
Chap. Ver. XII. 3. with XXII. 18.— And in thee shall all the families of the earth be blessed. And in thy seed shall the Nations, etc. Page. 51, 52  
Chap. Ver. XXII. 4. And on the third day Abraham lift up his eyes, etc. Page. 300  
Chap. Ver. XXXV. 21. And Israel journeyed and spread his tent beyond the tower of Edar. Page. 63, 64  
Chap. Ver. XLIX. 10. The sceptre shall not departed from Judah, nor a lawgiver from between his feet, until Shiloh come: and unto him shall the gathering of the people be. Page. 74, 75, 82  
Chap. Ver. Ib. 18. I have waited for thy salvation, O lord Page. 14, 15  
Chap. Ver. Exodus.] XII. 6.— And the whole assembly of the congregation of Israel shall kill it in the evening. Page. 214  
Chap. Ver. Numbers.] XIII. 16. And. Moses called Oshea the Son of Nun Jehoshua. Page. 11  
Chap. Ver. XVI. 5. And he spoke unto Korah and unto all his company, saying, even to morrow the Lord will show who are his, and who is holy, and will cause him to come near unto him: even him, etc. Page. 136  
Chap. Ver. XXI. 9 And Moses made a Serpent of brass, and put it upon a pole, and it came to pass, that if a Serpent had bitten any man, when he beheld the Serpent of brass, he lived. Page. 210  
Chap. Ver. Deuteronomy.] XVI. 6. But at the place which the Lord thy God shall choose to place his name in, 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. Page. 222.  
Chap. Ver. XVIII. 18. 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. Page 87, 88  
Chap. Ver. XXIII. II. But it shall be when evening cometh on, he shall wash himself with water: and when the Sun is down, he shall come into the camp again. Page. 217  
Chap. Ver. 2 Samuel.] II. 4. And the men of Judah came, and there they anointed David King over the house of Judah, etc. Page. 38  
Chap. Ver. XI 2. And it came to pass in an evening-tide that David arose from off his bed, and walked upon the roof of the King 's House, etc. Page. 217, 218  
Chap. Ver. 1 King.] XIX. 16. And Jehu the Son Nimshi shalt thou anoint to be King over Israel: and Elisha the Son of Shaphat of Abel Meholah shalt thou anoint, etc. Page. 31, 32  
Chap. Ver. Job] I. 21. And said, Naked came I out of my Mother's Womb, and naked shall I return thither, etc. Page. 287  
Chap. Ver. Psalms] II. 7. with Act. XIII. 33— Thou art my Son this day have I begotten thee. Page. 285  
Chap. Ver. XIX. 7. The law of the Lord is perfect, etc. Page. 404  
Chap. Ver. XXIV. 9 Lift up your heads, O ye Gates, even lift them up ye everlasting doors, and the King of glory shall come in. Page. 309  
Chap. Ver. LI. 16. For thou desirest not Sacrifice: else would I give it: thou delightest not in burnt-offering. Page. 28  
Chap. Ver. LXXXIX. 30. to 37. If his children forsake my law, etc. Page. 60  
Chap. Ver. CX. 1. The Lord said unto my Lord, etc. Page. 311  
Chap. Ver. CXLVII. 19 He showeth his word unto Jacob, his statutes and his judgements unto Israel. Page. 407  
Chap. Ver. Isaiah.] VII. 14. Therefore the Lord himself shall give you a sign, Behold, a Virgin shall conceive, etc. Page. 70  
Chap. Ver. IX. 1, 2, 3. Nevertheless the dimness shall not be such as was in her vexation, etc. Page. 95, 96  
Chap. Ver. LIII. 9 And he made his grave, etc. Page. 260  
Chap. Ver. LXI. 3.— To preach good tidings unto the meek. Page. 104, & 112  
Chap. Ver. Joel.] II. 28.— I will pour out my spirit upon all flesh, etc. Page 129  
Chap. Ver. Micah.] V 2. But thou Bethlehem Ephratah, etc. Page 78  
Chap. Ver. Ib. 9 The glory of this latter house shall be greater than of the former, etc. Page 83, 84  
Chap. Ver. Zechariah.] IX. 9 Rejoice greatly, O daughter of Zion, shout, O daughter of Jerusalem, etc. Page. 203, 204  
Chap. Ver. Malachi.] III. 1. Behold, I will send my Messenger, etc. Page. 100  
Chap. Ver. St. Matthew.] I. 23. Behold, a Virgin shall be with Child, and shall bring forth a Son, and they shall call his name Emanuel, etc. Page. 7, 8  
Chap. Ver. II. 5, 6. And they said unto him, In Bethlehem of Judaea: for thus it is written by the Prophet; And thou Bethlehem in the land of Judah, etc. Page. 66, 67  
Chap. Ver. IU. 14, 15, 16. That it might be fulfilled which was spoken by Esaias the Prophet, saying, The land of Zabulon, etc. Page. 98, 99  
Chap. Ver. XI. 4, 5. Jesus answered and said unto them, Go and show John again those things which ye do hear and see: The blind receive their sight, and the lame walk, etc. Page. 106, 107  
Chap. Ver. XII. 31. Wherefore I say unto you, all manner of sin and blasphemy shall be forgiven unto men: but, etc. Page. 461, &c,  
Chap. Ver. Ib. 32. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but, etc. Page. 461, & 463  
Chap. Ver. Ib. 39, 40. But he answered, and said unto them, An evil▪ and adulterous generation seeketh after a sign, etc. Page. 293  
Chap. Ver. Ib. 40. with Chap. XXVII. 63. For as Ionas 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. Page. 30●  
Chap. Ver. XXVII. 51. And behold, the veil of the Temple was rend in twain, etc. Page. 333  
Chap. Ver. Ib. 63.— After three days I will rise again. Ibid.  
Chap. Ver. St. Mark.] VIII. 11. And the Pharisees came forth, and began to question, etc. Page. 144  
Chap. Ver. St. Luke I. 69. And hath raised up an horn of Salvation for us in the house of his Servant David. Page. 16  
Chap. Ver. II. 49.— Witted ye not that I must be about my Father's business? Page. 101  
Chap. Ver. IX. 12. with Mat. XIV. 15. And when the day began to wear away, etc. Page. 218  
Chap. Ver. Ib. 28. with Mat. XVII. 1.— About an eight days after, etc. Page. 303  
Chap. Ver. XXII. 69, Hereafter shall the Son of man, etc. Page. 337  
Chap. Ver. XXIV. 13. And behold, two of them went that same day to a village, etc. Page. 267  
Chap. Ver. Ib. 33. And they risen up the same hour, and returned to Jerusalem, etc. Ibid.  
Chap. Ver. St. John I. 17. For the law was given by Moses but grace and truth, etc. Page. 477  
Chap. Ver. II. 11. This beginning of miracles did Jesus in Cana of Galilee, etc. Page. 125  
Chap. Ver. III. 14. And as Moses lifted up the Serpent in the Wilderness: even, etc. Page. 209.  
Chap. Ver. X. 41. And many resorted unto him, and said John did no miracle, etc. Page. 133.  
Chap. Ver. XI. 9 Jesus answered, are there not twelve hours in the day? Page. 216  
Chap. Ver. Ib. 39— Lord, by this time he stinketh: for he hath been dead four days. Page. 299.  
Chap. Ver. XV. 24. If I had not done among them the works, etc. Page. 166  
Chap. Ver. XVI. 8. And when he is come, he will reprove the world of sin, etc. Page. 140  
Chap. Ver. XVII. 19 And for their sakes I sanctify, etc. Page. 236  
Chap. Ver. XIX. 36. For these things were done that the Scriptures should be fulfilled, A bone of him shall not, etc. Page. 232  
Chap. Ver. XX. 19 Then the same day at evening, being the first day of the Week, etc. Page. 267  
Ib. 26. And after eight days, again his Desciples were within, etc. Page. 303  
Ib. 31. But these are written, that ye might believe, etc. Page. 114  
Chap. Ver. XXI. 14. This is now the third time that Jesus shown himself to his Disciples, after that he was risen from the dead. Page. 273  
The Acts of the Apostles Chap. Ver. I. 3. To whom also he shown himself alive after his passion, by many infallible proofs, etc. Page. 317  
Chap. Ver. II. 36. Therefore let all the house of Israel know assuredly, etc. Page. 2, 3.  
Chap. Ver. III. 1. Now Peter and John went up together into the Temple, at the hour of Prayer, etc. Page. 220  
Romans.] Chap. Ver. IU. 25. Who was delivered for our offences, and was raised again for our justification. Page. 467  
Chap. Ver. V 10. For if when we were enemies, we were reconciled, etc. Page. 459  
Chap. Ver. VI 14. For sin shall not have dominion over you, for ye are not under the law, but under Grace Page. 455  
Chap. Ver. X. 9 That if thou shalt confess with thy mouth the Lord Jesus, etc. Page. 295  
Galatians.] Chap. Ver. III. 21. Is the law then against the promises of God? God forbidden: for if there had been a law, etc. Page. 478  
Ib. 2●. 23. But before faith came we were kept under the law, etc. Page. 478  
Ib. 24. Wherefore the law was our Schoolmaster to bring us unto Christ, that we might be justified by faith. Page. 478  
Ephesians.] Ib. 14. Which is the earnest of our inheritance, etc. Page. 470  
Chap. Ver. I. 19, 20. And what is the exceeding greatness of his power to us ward who believe, according to the working of his mighty power, etc. Page. 297  
Chap. Ver. II. 14, 15. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us. Having abolished in his flesh the enmity, even the law of commandments, etc. Page. 448  
Chap. Ver. IU. 8. with Psal. LXVIII. 18. Wherefore he saith, when he ascended, etc. Page. 308  
Ib. 9 Now that he ascended, what is it but that he also descended, etc. Page. 287  
Ib. 30. And grieve not the holy Spirit of God whereby ye are sealed, etc. Page. 471  
1 Timothy.] Chap. Ver. II. 12. But I suffer not a Woman to teach, etc. Page. 72, 73.  
Ib. 15.— She shall be saved in Childbearing. Ib.  
Chap. Ver. III 16. And without all controversy, great is the mystery of Godliness: God was manifest in the flesh, justified in the Spirit, etc. Page. 139  
Hebrews.] Chap. Ver. III. 5.— a Testimony of those things which were to be spoken after. Page. 478  
Chap. Ver. VI 20. Wither the four-runner is for us entered, even Jesus, made an High Priest, etc. Page. 332  
Chap. Ver. VII. 19 For the law made nothing perfect, but the bringing in of a better hope did, etc. Page. 450  
Chap. Ver. VIII. 7. For if that first covenant had been faultless, etc. Page. 409  
Hebrews.] Chap. Ver. IX. 6, 7, 8. Now when these things were thus ordained, the Priests went always into the first Tabernacle, accomplishing the Service of God. But into the second, etc. Page. 451  
Ib. 13. For if the blood of Bulls, and of Goats, and the ashes of an heifer sprinkling, etc. Page. 437  
Ib. 24. For Christ is not entered into the holy places made with hands, etc. Page. 320  
Chap. Ver. X. 29. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood, etc. Page. 248  
Chap. Ver. XI. 39, 40. And these all having obtained a good report through faith received not the promise: God having provided some better thing for us that they, etc. Page. 400  
Chap. Ver. XII. 24. And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. Page. 466  
Chap. Ver. XIII. 12. Wherefore Jesus also, that he might Sanctify the people with his own blood, suffered without the Gate. Page. ●37, etc.  
1 John.] Chap. Ver. II. 20. But ye have an unction from the holy one, and ye know all things. Page. 40  
Chap. Ver. III. 8.— For this purpose the Son of God was manifested, that he might destroy, etc. Page. 141.   
THE END.