Jesus and the Resurrection Justified by Witnesses in Heaven and Earth, Part 1 · Chapter 3

Jesus and the Resurrection Justified by Witnesses in Heaven and Earth · Part 1 · Chapter 3

p. 85CHAP. III. Concerning the Teſtimony of the WORD.

IT is time now to proceed to the Examination of the next Witneſs, which is the WORD, and to weigh the evidence which He gives concerning Jeſus: that is, concerning him who was born of the bleſſed Virgin Mary, and called by that Name; who ſaid, He was the Son of God. I make no doubt but we ſhall find his teſtimony as full and as ſtrong as the former to verifie this; when we have in a few words (according to my intended brevity) declared, who this WORD is, who now comes and deſires to be heard as a Witneſs for Jeſus.

And we are told by this very Apoſtle in the firſt Verſe of his Goſpel, that the WORD is a Divine being, which had p. 86a ſubſiſtence in the beginning of all things. For he was then with God, the World was made by him, and therefore He was God. That is, God of God the Father; to whom he hath ſuch a relation (to ſpeak in the words of S. Greg. Nazianzen) as a word or inward thought hath to the mind. Not only in regard of his generation, foreign. Orat. 36.without any paſſion, but becauſe of his intimate conjunction with Him, and of his power to declare Him. For the Father is known by the Son; who is a brief and eaſie demonſtration of the nature of the Father, as every thing that is begotten is foreign, the ſilent Word of that which begat it.

Now this WORD, whom the Ancients call the Eternal Reaſon, the Wiſdom, the Power of the Father, S. John there tells us, ver. 14. was made fleſh; and became ſo related to that Man who was born of the Bleſſed Virgin, as to dwell in Him, and be made one with Him. A myſtery, as Gregory Thaumaturgus excellently ſpeaks, foreign, &c. Serm. 3. in Innunc.which is to be adored, not ſcrupulouſly and nicely weighed; to be diſcourſed of in Divine words, not meaſured by humane reaſons. And therefore I ſhall ſay no more of it; but that from hence it is that afterward, p. 87the whole perſon God-man is called the WORD, as you read in the very entrance of this Epiſtle of S. John. Where the WORD is deſcribed to be ſuch a perſon as may be ſeen, and felt, and handled, as well as heard. And He is very properly called by this Name, becauſe it is his office to declare the mind and will of God to men (as we by our ſpeech declare ours one to another) which otherways we could not know. For no man hath ſeen God at any time (i. John 18.) the only begotten Son, which is in the boſom of the Father, he hath declared him.

In theſe words we have a plain and full account, why our Lord Jeſus is called the WORD of God. Not merely becauſe he hath revealed to us the Counſel and the pleaſure of God, for ſo did the ancient Prophets, and the holy Apoſtles: but Firſt, becauſe he was the immediate Interpreter of the Divine mind and will, as the word which we ſpeak is of ours. For he was in the very boſom of the Father; that is, knew his mind not by the inſtructions of an Angel, not by Viſions or Dreams, nor only by the Holy Ghoſt; but by a more intimate diſcovery of Gods counſels and purpoſes to him, as a perſon that was one p. 88with him. We cannot underſtand leſs by his being in his Fathers boſom: which is a phraſe that ſignifies He had the neareſt familiarity with Him, and was privy to his moſt ſecret counſels. Which He was able alſo to accompliſh and bring to paſs, and for that reaſon (which is the ſecond) may be called the WORD of God. Becauſe he hath ſuch a power in Heaven and Earth, that at his word or command all things are preſently done according to his will. For Jeſus being repreſented, you may obſerve, in a viſion to S. John, as the King of Kings and Lord of Lords, clothed in a purple, i.e. a royal robe; is called by the name of the Word of God; xix. Rev. 13Rev 13after he had done publiſhing God's mind and will, and was then only executing ſome of his Decrees, by that power which he hath at God's right hand. A power ſo great, that he can by his Word alone (as the Scripture ſpeaks in other caſes of God Almighty, xxxiii. Pſalm 6.) without any viſible means to effect it, compaſs his ends, and fulfil what he hath ſpoken either in his threats or promiſes. And laſtly, the Article before this Name, foreign, the WORD, denotes Him to be the perſon to whom this Title ſo particularly and eminently belongs, that it can be given to none elſe. Becauſe p. 89he hath moſt perfectly declared God's mind and will to us, and revealed to us all his ſecret purpoſes concerning us in the fulleſt manner that can be; and hath a power far ſurmounting all creatures, to do every thing as he hath declared.

And thus, I ſuppoſe, we are to take the word in this place; for the WORD made fleſh, that is, for Jeſus himſelf. Who manifeſted his own greatneſs and glory, as you have begun to diſcern already, and bare witneſs concerning himſelf in a very eminent and glorious manner, that he was the Son of God. But you muſt not expect that I ſhould here produce all the demonſtrations, which He gave of this Truth, from the time of his being made fleſh and coming to dwell among us. No, we are to conſider that the Apoſtle is now ſpeaking of thoſe Witneſſes which are in Heaven, and thence give their teſtimony: And therefore we muſt not, at preſent, ſeek for any evidences which He produced, while he was on Earth, to juſtifie his high Authority, which is comprehended under the Name of the Son of God; but enquire after thoſe only, which He hath given of it, ſince He went to Heaven, and aſcended to the Throne of p. 90his glory. From whence this Word of God hath been pleaſed to ſpeak, or in ſome very remarkable manner to aſſert this Truth, upon no leſs than three ſeveral occaſions.

I.

Firſt of all He ſhowed himſelf to his firſt Martyr S. Steven, in a ſenſible Majeſty; standing at the right hand of God, in the ſplendor of the Divine glory. Read but the vii. Acts 55, 56. and there you will find He made himſelf ſo plainly appear to be the Son of God, and that with power (as S. Paul you have heard ſpeaks in 1. Rom. 4.) that is, the King of Heaven and Earth, next to the moſt ſupreme Majeſty of God the Father Almighty) that nothing can be ſaid againſt it; unleſs any man will be ſo audacious as to fancy that this holy and glorious Martyr was ſtrongly deluded. But there is a clear demonſtration againſt that, from the whole ſtory of his Life and Death. For He was a man of great note and eminency in the Church; who held the very firſt place among the ſeven Deacons (vi. Acts 5.) that were choſen to attend the daily miniſtration to the poor. The feeding of whoſe bodies He did not p. 91think the only thing belonging to his charge; but ſuch was his zeal, he likewiſe broke and diſpenſed the Bread of life to all his neighbours. He juſtified the Chriſtian Faith (of which he was full, vi. Acts 5, 8, 10.) againſt all oppoſers; with ſingular wiſdom, great fervour and mighty demonſtrations, by the power of the holy Ghoſt. He confounded all thoſe whom he diſputed withall, though he could not overcome them. He ſtopt their mouths by the wiſdom and ſpirit wherewith he ſpake: which made them wiſh they could ſtop his, though there was no other way, they ſaw, to ſilence him, but by taking away his life. They ſuborned therefore falſe witneſſes againſt him, whom they knew not how to confute. They brought him before their Great Council to be tried. Where all his Judges fixing their eyes upon him, ſaw he was ſo far from being at all daunted, that there was a ſparkling Majeſty in his countenance, like that of an Angel when he appeared to their forefathers, vi. Acts 15. They could never deviſe or fancy any thing greater to ſay of them or of their moſt eminent Doctors, than now they beheld in this illuſtrious perſon. The face of the Patriarch Iſaac, they tell us, was ſo changed p. 92when the holy Spirit reſted on him, that a Divine light or ſplendor came from his face. And they would have us believe that Phineas his countenance did burn and flame like a Torch, by the inhabitation of the holy Ghoſt in him. Nay, Maimonides himſelf (to omit the other Authors in which I find theſe reports) will have the Prophets to be Angels. So he interprets more than once, the firſt and the fourth verſes of the ſecond Chapter of the Book of Judges. Where by the Angel of the Lord he underſtands a Prophet whom God ſent to them, to bring them to repentance. And expreſly ſays **More Nevoch. part 2. cap. 42.that their wiſe men have told them, This was Phineas; for at that time when the Majeſty of God dwelt upon him, He was like to an Angel of the Lord. And it is the opinion of ſome of them, whoſe Names are not worth mentioning, that in the Prophetical viſions, the form of a man vaniſhed, and the appearance of an Angel came in the room thereof, till ſuch time as the Viſion ceaſed. The light which ſhone within was ſo great, that it broke through their bodies, and externally appeared; if we could believe theſe Doctors, who would fain adorn their wiſe men with that glory, which they really beheld in this man of p. 93God S. Steven. Who was ſo full of the holy Ghoſt, and had ſuch glorious illuminations in his mind, that there was indeed an amazing luſtre in his face, and he lookt more like an Angel than a man. This emboldened him to ſpeak to that grave Senate with all the aſſurance in the world; and to reprove them for reſiſting the holy Ghoſt. Which ſo cut them to the heart, that it enraged them to the higheſt degree of fury, and they lookt upon him as if they would eat him up. But he, ſtill full of the holy Ghoſt, and nothing fearing what he ſaw he muſt ſuffer from an exaſperated multitude, caſt up his eyes above, and faſtned them ſtedfaſtly upon the Heavens, from whence cometh our help. Where He bade them all take notice (vii. Acts 54, 55, 56.) that he ſaw the glory of God and Jeſus ſhining at his right hand in a far greater glory than they had ſeen in his face. That was only a glimpſe of the Majeſty of Jeſus, whom he preached to them; and now feared not to affirm that he ſaw in his royal ſplendour and greatneſs, incomparably above all the Angels in Heaven.

And is it not a great deal more reaſonable to believe that He indeed ſaw Jeſus there, than to think that he would obtrude p. 94thus boldly a mere imagination upon them, with the certain loſs of his own life? If he had not been ſure that he beheld him whom they crucified, now moſt highly glorified, a perſon of his wiſdom and ſpirit would have been more cautious than to follow him in that bloudy path, to which this aſſertion led him; when, if he would have held his tongue, there lay a fairer and ſmoother way before him. But ſo viſible was the royal Majeſty of our Saviour, that he could not but proclaim it aloud, and ſpeak, as S. Peter ſaid, the things which he had ſeen: though he knew they would call it blaſphemy, and puniſh him for it with preſent death. He was willing to ſuffer that, for the honour of his Maſter, and to teſtifie his love to him: who told him his Faith was no fancy, as he might ſee by the glory wherein he appeared. Which abundantly ſatisfied him that he was the Son of the Higheſt; able to reward all his faithful ſervants with immortal glory. It is true, we read of never a word that our Lord ſpake to this Saint; but the ſplendour of his appearance in ſuch glory and Majeſty at God's right hand, was as ſignificant as any words could be: and bid him be aſſured of the truth of what S. John is here proving, that p. 95indeed he is the Chriſt, the anointed of God; anointed with the oil of gladneſs above all his fellows; made the Lord of all things; inferior to none but only him who hath put all things in ſubjection under his feet.

If any one ask me how he could ſee the glory of God, and how he knew this to be Jeſus, who appeared at Gods right hand? I Anſwer to the firſt enquiry, that He ſaw God's glory in the ſame ſence that others are ſaid to have ſeen God: who beheld ſome very bright appearance, an extraordinary light ſhining before their eyes, which excelled all that ever they had ſeen or could imagine, and was the token of the Divine preſence. Thus Moſes was afraid to look upon God, iii. Exod. 6. and the Elders of Iſrael are ſaid to ſee the God of Iſrael, xxiv. 20. which places Maimonides thinks are to be underſtood of the Viſion of God, with the eyes of the mind. But the Text is plainly againſt him, which tells us there was a viſible appearance of ſome unuſual, aſtoniſhing brightneſs. And therefore he confeſſes that if any man do conceive thoſe words are to be interpreted of ſome created light (as he ſpeaks **More Nevoch. Part. 1. cap. 5. and many other places.) that is, the viſible apparition of a Divine Majeſty, p. 96or of an Angel, there is no danger in ſuch an apprehenſion. And indeed no man can ſeriouſly read the Books of Moſes, but he will ſee plainly they ſpeak of a ſenſible glory, which was exceeding dazling, and ſometimes too great for the weak eyes of men to behold. I have deſcribed it before, when I told you it was nothing elſe but a flaming light, which ſhone from that amazing devouring Fire, which appeared in the cloud to the children of Iſrael, Thus Abarbanel expounds that place I mentioned before, xvi. Exod. 7. In the morning, then ye ſhall ſee the glory of the Lord. Which is not to be underſtood of the providing them bread or fleſh in an extraordinary manner; but of the Fire which appeared to all the people, to reprove and puniſh them for their murmurings. And ſo Lyra ſays, it was an unuſual refulgent brightneſs or lightning, repreſenting the Divine power ready to chaſtiſe them for their mutiny againſt his ſervants. And it is very common in the New Teſtament to cal… ſuch a great ſplendour by the name of glory. As the ſhining of Moſes his face i… called by S. Paul, 2 Cor. iii. 7. the glory … his countenance. And in the ſame ſtile he… ſpeaks of the light of the Heavenly bodies when he ſays, 1 Cor. xv. 41. There is on… p. 97glory of the Sun, another glory of the Moon, and another glory of the Stars; for one Star differeth from another Star in glory: that is, in the brightneſs and ſplendour of its light.

Such a glory it was that now S. Steven beheld, but far more ſplendid, more pure and illuſtrious, than the light of the Sun or any other that has been mentioned; which was a repreſentation of the preſence of the Divine Majeſty, who uſed in this manner to make men ſenſible of his tranſcendent inviſible glory. And there, in the Divine preſence he ſaw our Lord, in the moſt high and honourable place, next to God the Father himſelf. For that's the meaning of his appearing at the right hand of God, or of that great glory he ſaw in the Heavens: the right hand being the principal place belonging to the Heir of the Crown, when he appears together with the King his Father. And therefore the Divine writer to the Hebrews ſays, there never was any Angel ſeen there. They only stand or miniſter before God or before his Throne; but to which of them did he ſay at any time, Sit on my right hand, until I make thine enemies thy foot-stool? i. Hebr. 13. This is the prerogative of Chriſt p. 98alone, the great King, the Heir of all things; whoſe glory the Pſalmiſt deſcribes in that place (cx. Pſal. 1.) from whence theſe words are cited; that is, prophecies of his Kingly power in the Heavens, as S. Paul clearly expounds this phraſe of ſitting at Gods right hand, 1 Cor. xv. 25. For he muſt reign till he hath put all enemies under his feet. He is a King, and he reigns, and he hath a Throne (i. Hebr. 8.) but when he is compared with God the Father Almighty, the fountain of all power and authority, and when he appears together with him; to ſhow that he reigns under him and for him, he is repreſented as ſitting at the right hand of God, or the right hand of the Throne of God. For ſo his Kingly power is expreſſed in other places, He is ſet down on the right hand of the Throne of the Majeſty in the Heavens, Hebr. viii. 1. xii. 2. that is, He reigns together with God the Father in the Celeſtial glory. For the throne of God ſignifying in the Scripture phraſe (as the forenamed Maimonides obſerves) that place where God's Majeſty manifeſts it ſelf in a viſible ſplendour and glory: the ſitting of our Saviour at the right hand of that Throne, or that glory denotes nothing elſe, but his being ſeated in the higheſt p. 99honour that can be given to any one in the Heavenly places: next in greatneſs, power and majeſty to God himſelf, under whom he is the King of Angels, and Men, and all Creatures. There was nothing of which this holy Martyr was more aſſured. To whom this Heavenly King appeared, not in his uſual poſture of ſitting at God's right hand, as one poſſeſſed of his royal power; but standing there, as if he was miniſtring in the Heavenly Sanctuary, in the quality of a royal high-Prieſt (for that was the poſture of thoſe that miniſtred in the Temple, cxxxiv. Pſal. 1.) for the comfort of all Chriſtian people, and of himſelf eſpecially: or rather as ready to come to take vengeance of thoſe implacable enemies, who had killed him and now perſecuted his ſervants; which was a notable inſtance of his royal power at God's right hand. For there the Pſalmiſt ſays he muſt reign, till he hath ſubdued all thoſe that oppoſe his authority, and troden them under his feet.

And, as for the ſecond enquiry, how he could know this to be Jeſus, whom he ſaw in this Heavenly Majeſty? It is eaſily reſolved, that He appeared to him with ſuch a countenance as he had here upon p. 100Earth; only more ſhining and bright, as being now in the glory of the Father. And ſo he tells the Jews, I ſee the Son of Man ſtanding at the right hand of God. That very perſon, he means, who uſed to call himſelf the Son of man, whom you crucified and diſhonourably treated, I now ſee ſo exalted, that I had rather die as he did, than not confeſs him to be the Son of God, as he ſaid he was when he died.

This is the firſt teſtimony which was given to this truth by the WORD. Who bore witneſs in a moſt illuſtrious manner to himſelf, when he appeared thus (to a perſon of the greateſt credit) in the Divine glory, and in the higheſt place of Celeſtial dignity; (as the King of Heaven, that is) and riſen up from his Throne; as if he was coming to be avenged of his adverſaries, to ſuccour all his ſervants, and to welcome this Martyr into glory with himſelf. So S. Steven verily thought, for he reſigns up his Soul to Jeſus, with the ſame confidence and almoſt in the ſame words, that Jeſus gave up his to God the Father. The laſt words of our Saviour were, Father, into thy hands I commend my ſpirit, xxiii. Luke 46. And they ſtoned Steven, calling upon God, and ſaying, p. 101Lord Jeſus receive my ſpirit, vii. Acts 59. He died with theſe and the following devout words in his mouth, crying again with a loud voice, Lord, lay not this ſin to their charge. In which he expreſſed as much charity to men, as in the other he did faith in Chriſt. And openly declared himſelf a perſon of ſuch piety and goodneſs, ſuch admirable candor and ſweetneſs of ſpirit, ſo utterly void of all rancor and gall, when he had the higheſt provocations from his bitter enemies: that as we may be ſure he could not be guilty of deviſing a lye to the deceiving of others; ſo we may reaſonably believe that God Almighty would not let ſuch an excellent man be deceived, to the ruine of himſelf, and the caſting away ſo precious a life.

II.

But that jealouſie and ſuſpicion might have no pretence left, nor any man juſtly call in queſtion the truth of this apparition; our Saviour was pleaſed a ſecond time both to ſhow himſelf, and alſo to ſpeak very audibly, unto another perſon of great integrity and authority; and that was S. Paul. Whoſe teſtimony concerning this, is the more conſiderable, becauſe he p. 102was a perſon of conſiderable note in the Nation of the Jews, both for his deſcent and for his education, and for his zeal in their Religion. iii. Phil. 5.He was an Hebrew both by his Fathers ſide and his Mothers; a Scholar of Gamaliel's, i. Gal. 14.under whom he made an exceeding great proficiency; xxvi. Acts 5.Acts 5and was addicted to the moſt ſtrict Sect of Religion then among them; whereby he became full of flaming zeal for the Law, of which he was a rigid obſerver, even according to the expoſitions they had made of it by the traditions of their Elders. Theſe he held ſo ſacred, that the name of Jeſus was odious to him, becauſe he little regarded them. And he was tranſported with ſo bloudy a rage againſt his diſciples, that his intention was to ſend as many of them as he could meet withall after S. Steven, to whoſe death he was conſenting, viii. Acts 1. xxii. 20. that is, He approved the fact of thoſe ſeditious Zealots, who were the authors of it; or, as the words may well be rendred out of the Syriack tranſlation, he was as well pleaſed with the killing of him as any of the company. The lenity of his Maſter was no example for him to follow. He learnt no meekneſs in the School of Gamaliel, but ſuffered himſelf to be hurried away with the furious p. 103ſpirit of the multitude, whom he accompanied in that tumult. For he undertook to ſecure the garments of thoſe, who ſtript themſelves to throw the firſt ſtone at that bleſſed Martyr of Chriſt Jeſus. Nor did his fury reſt here, but he gave his voice againſt other Saints when the ſentence of death paſſed on them, xxvi. Acts 10. And not content to make havock of the poor Church at Jeruſalem, he enlarged his cruel projects and ſtretches his wrath as far as Damaſcus; thither he goes armed with authority from the Senate (xxii. 5.) whoſe Commiſſioner he was now, as he had been for ſome time: which ſhows he was a perſon of no ſmall condition in that Nation. For He tells us himſelf, that what he did at Jeruſalem was by authority from the chief Prieſts, xxvi. 10. who gave him letters alſo to thoſe at Damaſcus, that they ſhould aſſiſt him in the apprehending all the Chriſtians that were there, ix. 2. xxii. 5. He brought the Decree of the Senate along with him, which had been made againſt them; and leſt any ſhould queſtion whether he was deputed to ſee that order put in execution, he was ready to ſatisfie them of that by ſhowing his Commiſſion, xxvi. 12. In ſhort, he breathed forth nothing but fire and ſword, p. 104as we ſpeak, againſt the worſhippers of the Lord Jeſus, being exceeding mad againſt them: according to the account S. Luke gives of him, viii. Acts 3. ix. 1. and which he gives of himſelf, xxii. 4. xxvi. 11.

Now who would expect that ſuch a man as this ſhould himſelf become a Diſciple of Jeſus, much leſs a preacher of his Religion? A man ſo noted for his violence the other way, and whoſe name was ſo terrible to Chriſtian people, that Ananias was afraid to go and deliver a meſſage to him from our Lord, after he was told ſomething of his converſion? Was there any hopes that he ſhould ever confeſs and publiſh the very ſame thing for which S. Steven was ſtoned? And yet ſo powerful were the prayers of that holy Martyr (which adds much to the force of his teſtimony) that our Lord anſwered them ere long, by pardoning and converting this enraged Zealot. To whom he was graciouſly pleaſed to appear, as he had done to that Saint, more than once, as we find recorded in the Sacred ſtory from his own mouth.

The firſt time, and the moſt remarkable p. 105was, when he was upon the rode to Damaſcus. Then our Lord met him, not far from that City (when he had no ſuch thing in his thoughts, but was poſſeſſed with quite contrary deſigns) and made him fall down and worſhip him, whoſe Name he ſo hated, that he would have forced all Chriſtians to blaſpheme him. Read the ix. Acts 3, &c. and there you will find him, who little regarded what S. Steven ſaid, and perhaps took him for a frantick fellow when he told them he ſaw Jeſus glorified; ſurrounded himſelf with ſuch a glorious light from Heaven, as left him no power to reſiſt this truth, which he had ſo bitterly perſecuted. For in that wonderful brightneſs, there was a perſon appeared to him with ſuch a dazling luſtre, that after he had beheld it, he loſt his eyes, and could not ſee by reaſon of the glory of that light, xxii. 11. which was the cauſe I believe that he askt with no ſmall aſtoniſhment, Who art thou Lord? The Angels appeared ſometimes in great glory, but never with ſuch a ſplendour as to hurt the ſight, much leſs to take it away; and therefore he now concluded that this perſon was of an higher condition, much greater than the Angelical Miniſters, whoſe brightneſs was never known to be p. 106ſo amazing. And to give ſatisfaction to his doubt, our Lord, the WORD of God, told him in plain terms, with an audible voice, I am Jeſus whom thou perſecuteſt. And wiſht him not to proceed any further in this courſe, which he might eaſily ſee would prove deſtructive to him. For to contend with him ſtill who was ſo glorious, what would it be but to wound and ruine himſelf; and by ſeeking to eaſe himſelf of one trouble to run upon a greater; juſt as a beaſt does, that kicks againſt the pricks, which are to quicken it and put it forward? This voice he alone heard, who was to be inſtructed by it. The company that was with him, heard only a confuſed ſound (ix. 7.) and his voice perhaps when he askt that queſtion; but as they ſaw no body, ſo they did not hear the voice of him that ſpake to him, xxii. 9. But the light they all ſaw, and were ſo afraid that there they ſtopt their journey, and could not, for the preſent, ſtir a foot from that place. For that's the meaning of they stood ſpeechleſs, ix. 7. They did not ſtand on their feet, for they all fell to the ground (as you read, xxvi. 14.) but they remained fixt in that ſpot, and could neither ſpeak a word nor go on a ſtep further. As for Saul himſelf, he trembled p. 107and was aſtoniſhed; and began to yield himſelf preſently as a Captive to this Heavenly King, ſaying, Lord, what wouldeſt thou have me to do? To this our Lord made him again a diſtinct anſwer (which ſhows this was no ſudden fancy, but that they continued for ſome time in a conference together) and bade him get up, and go into the City, and there he ſhould be directed by him what to do. Accordingly our Lord appeared in a Viſion to Ananias, who had the charge, it is likely, of the Church at Damaſcus, and ordered him to go in his name, and to lay his hands upon him for the reſtoring of his ſight (ix. 17.) after which he told him, that he muſt now go and tell all men what he had ſeen and what he had heard (xxii. 15.) that is, declare to all the world, that Jeſus was the King of glory. And which is ſtill more wonderful, Saul himſelf as he lay there praying to the Lord for mercy, had the like Viſion (ix. 12.) wherein he ſaw a man of this name coming in to do him this kindneſs. Who no ſooner had executed his commiſſion and put his hands upon him, but immediately the power of our Lord appeared, after he himſelf in perſon was gone. His eyes were preſently opened, though they were ſealed up ſo faſt, as if a cruſt had grown over them.

p. 108And wonderful was the illumination of his underſtanding, together with the reſtoring of his ſight. The light which had put out his eyes, made him clearly ſee, though he was not told ſo in expreſs words, that Jeſus was the Son of God. This Heavenly WORD, you may obſerve, doth not in all this ſtory call himſelf by that name. But he declaring himſelf to be Jeſus, and Saul ſeeing this Jeſus in ſo bright a glory that it exceeded the light of the Sun at mid-day (as he confeſſes to Agrippe, xxvi. 13.) it did more than tell him that he was, as S. Steven had preached, the Son of God, the King of glory. For He appeared to him in his glory, and then told him that he whom he beheld thus exceeding glorious, was that very Jeſus, whom he was purſuing as a Blaſphemer, for affirming himſelf to be that which he now ſaw him with his own eyes to be.

What could be more convincing than this? eſpecially when he felt himſelf filled with the holy Ghoſt (ix. 17.) merely by the laying on of the hands of one of Jeſus his Diſciples? He durſt not diſtruſt, much leſs reſiſt ſo clear and evident a demonſtration. He ſaw there was nothing truer, p. 109than that Jeſus was the Son of God. All his learning could not furniſh him with an argument to confute or weaken this ſingle proof which our Saviour gave him of his Divinity. But straight-way, upon this teſtimony from the WORD of God himſelf, without requiring any further demonſtration, He preached Chriſt in the Synagogues, that he is the Son of God, ix. 20. Ananias did not Catechiſe him in this Doctrine, nor ſent him to the Apoſtles to be inſtructed; but He was made an Apoſtle as well as they, by Jeſus Chriſt himſelf (i. Gal. 1.) who acquainted him immediately with his will, for he was not taught it, but by the revelation of Jeſus Chriſt (ver. 12.) whom he preached, without asking counſel of any body (ver. 16.) as ſoon as God was pleaſed to reveal his Son in him. I believe you will eaſily grant that he was as hard as any man living to be perſwaded to receive this revelation, which would force him not only to contradict all that he had formerly maintained, but to condemn himſelf as the vileſt wretch in the world. To become a diſciple to this faith, and to aſſert it likewiſe ſo earneſtly as he did; what was it but to condemn, together with himſelf, all his Maſters, the grave Judges of the Nation, from whom he had p. 110received a commiſſion to deſtroy it? It required great courage as well as honeſty to confeſs a Truth, which he knew, by himſelf, would be ſo furiouſly oppoſed. He had been ſuch a fiery perſecutor of all thoſe who believed it, that he had taught his Country-men how to deal with him, if he ſhould now become a proſelyte to it. He was a man alſo of very great parts and learning; and therefore was not like to be moved by a trivial argument. And a perſon likewiſe of as great integrity, who did not bear a malice againſt Chriſtians, but was only zealous for the Law; and therefore would not embrace a new Religion, unleſs he had learnt better reaſons for it, than thoſe which ſupported him in the old. Much leſs would he have ſuffered himſelf haſtily to be carried out of his way, unleſs he had met with ſome irreſiſtible arguments, which were able inſtantly to turn him about, and incline him to the profeſſion of that truth, which he was then perſecuting with an outragious violence.

And yet ſo it was, that this man ſo reſolved in another courſe, ſo certainly undone if he forſook it, of ſuch underſtanding and uprightneſs, was in a trice aſtoniſhed, p. 111and reduced to ſuch a condition, that he could neither eat nor drink; and in three days ſpace ſo wrought upon, that straightway, as you have heard, without any further deliberation or taking more time to ſtudy the point, He not only believed, but undertook to prove, that this perſon whom he had ſo zealouſly oppoſed, was indeed the Son of God. Muſt it not be ſome mighty Argument, that could overcome all thoſe reaſons and intereſts too which had engaged him in the contrary belief? Was it not a very clear demonſtration, which could open ſuch a mans eyes in a moment, and break through ſuch ſtrong oppoſition, as lay before his mind to bar its entrance? And yet it was nothing elſe but this teſtimony which the WORD bare to himſelf, that effected this wonderful change. Nothing but Jeſus appearing in glory, giving him a terrible rebuke, and ſtriking him blind; which wrought ſuch a ſtrange cure upon him, that as he himſelf ſpeaks (i. Gal. 23.) He became a preacher of that faith, which once he deſtroyed. And therefore this Witneſs cannot but be very powerful to convince every body elſe, which prevailed over a perſon ſo prejudiced and pre-engaged in an oppoſite perſwaſion as Saul was. p. 112Who took this Teſtimony, which our Lord had given to himſelf, to be ſo ſtrong and unanſwerable, that preſently after this, when he had further conſidered of the buſineſs and was increaſed in ſtrength, He even confounded the Jews that were at Damaſcus, proving that this is very Chriſt, ix. Acts 22. So mightily did he convince them, that they had no Anſwer wherewith to encounter his Arguments, but only the Sword: and therefore conſulted (ver. 23.) to kill him, and take him out of the way; who as long as he lived they ſaw would be the greateſt witneſs unto Jeſus. But all theſe dangers he undervalued, he ran innumerable hazards, made ſtrange adventures, and indured matchleſs troubles; that he might give teſtimony to Jeſus, who had ſhown himſelf to him to be the Lord of all. Nay, though he was told at his firſt ſetting out, how great things he muſt ſuffer for his Names ſake, ix. 16. he was nothing at all diſmayed, nor in the leaſt diſcouraged: having ſeen the bright Majeſty of Jeſus ſo clearly, that flames themſelves could not make him deny it, no nor ceaſe to preach it.

So great was the force of this glorious appearance of our Lord to him, whereby p. 113he teſtified his own power and greatneſs; that when S. Paul was actually fallen into the hands of his bloudy enemies, and made a priſoner, in order to his execution; He had nothing of greater note to alledge for himſelf, by which to juſtifie his preaching Jeſus to be the Son of God, than this; that he had ſeen that Juſt one, and heard the voice of his mouth; for no other end but this, That he ſhould be his witneſs unto all men, of what he had ſeen and heard, xxii. Acts 14, 15. And as this was the beſt plea he had when he was to make his defence in that popular tumult, ſo it was the thing that convinced the Apoſtles themſelves that he was become a diſciple. For they doubted of it at firſt, when he came to Jeruſalem, and were afraid to aſſociate themſelves with him, till Barnabas told them how he had ſeen the Lord in the way, and that he had ſpoken to him, and how he had preached boldly at Damaſcus, in the name of Jeſus, ix. 27. When he came alſo to anſwer for himſelf before Agrippa, a Prince of great underſtanding and well verſed in the Jewiſh Religion, ſtill he ſtands upon this; that He who thought himſelf bound in conſcience to do many things contrary to the name of Jeſus of Nazareth, whoſe ſervants he procured to be p. 114impriſoned, baniſhed, and put to death, was met by this very Jeſus in the way to Damaſcus (when he was going with Commiſſion to do the ſame there that he had done at Jeruſalem) ſaw his exceeding great and incomparable glory; was ſeverely rebuked by him for his rage againſt his diſciples, and then received a Commiſſion from him to act in his name, and to preach againſt the former; all which was ſo evident, that he durſt not be diſobedient to the Heavenly Viſion, but had ever ſince called upon both Jews and Gentiles to repent and believe in Jeſus, though he had been crucified: for it was the Mind of all the Prophets and Moſes, that their Chriſt ſhould ſuffer and then be the firſt that ſhould riſe from the dead, and ſhew light to the people and to the Gentiles. This is the ſubſtance of his Apology in the xxvi. Acts, from which place we may learn two things, which are very conſiderable. Firſt, that when our Lord appeared to S. Paul, he had a great deal of diſcourſe with him, and did not ſay ſo little as only thoſe words, I am Jeſus whom thou perſecuteſt, &c. but added thoſe words which follow, ver. 16, 17, 18. Riſe, and stand upon thy feet; for I have appeared unto thee for this purpoſe, to make thee a Miniſter and p. 115a Witneſs both of theſe things which thou haſt ſeen, and of thoſe in the which I will appear unto thee; delivering thee from the people and the Gentiles, unto whom now I ſend thee, to open their eyes and to turn them from darkneſs to light, and from the power of Satan unto God, that they may receive forgiveneſs of ſins, and inheritance among them which are ſanctified by faith that is in me. The Divine writers are wont to be very brief in their Relations, and to mention only the principal things which were ſaid and done, leaving out the reſt, which perhaps they ſet down upon ſome other occaſion. And ſecondly, in theſe words it is obſervable, that he tells him he muſt be a witneſs not only of the things which he had ſeen (now in the way to Damaſcus) but of thoſe in which he intended to appear unto him. Which clearly intimates that there were other apparitions of the Lord Jeſus unto him beſides this. Some of them we find recorded in this Hiſtory of the Acts, and other parts of the holy Book.

And a ſecond ſight which he had of our Lord was at Jeruſalem, as he was praying in the Temple. When he fell into an ecſtaſie or rapture, as he relates himſelf preſently after the mention of the former p. 116(xxii. Acts 17.) and ſaw him; bidding him make haſte away from that City, where he was not like to do any good, for they would not receive his teſtimony concerning him. This was one of the times, as ſome great men have thought, when he was carried up to Heaven, 2 Cor. xii. 2.

And again our Lord appeared to him the night after he had been queſtioned by the Council, bidding him be of good chear, for he ſhould bear witneſs of him at Rome, as he had done at Jeruſalem, xxiii. 11. And to omit that apparition to him in a night Viſion, xviii. 9. and the revelations which it is like were made to him in Arabia, preſently after his converſion, He was caught up again into Paradiſe, and there had foreign, Viſions, as well as Revelations, of the Lord, 2 Cor. xii. 1. When this was it is uncertain. But there are perſons of great note, who imagine, that when the Church of Antioch laid hands on him (xiii. Acts 3.) not to ordain him an Apoſtle, for ſo he was made by Jeſus Chriſt himſelf, but to ſend him out to exerciſe his Apoſtleſhip towards the Gentiles, to which he had particularly appointed him; then our Lord vouchſafed to lift him up into Heaven, and to give him p. 117new Revelations. For there could be no time more fit for it than this, when he was to engage in a dangerous war againſt the whole Idolatrous world. Then he was armed with an extraordinary reſolution, by converſation with Angels in the other world. Where he heard things unutterable, and was confirmed, no doubt, in the belief of the glory of the Lord Jeſus, by whoſe power he was thus tranſported; and whom, it is moſt likely, he then again ſaw, ſhining as the Sun among thoſe ſtars of light, in that Orb to which he was carried. But this he ſpeaks of ſo ſparingly himſelf, that I ought to paſs it over as faſt as he does.

The First is the chiefeſt and greateſt evidence of all: which he moſt depended on, and whereby he juſtified himſelf againſt all accuſers. This was his warrant; to this he appeals upon all occaſions, that He ſaw Jeſus in the way to Damaſcus. And he had great reaſon to ſtick to it; for he knew that no body could ſhame him, by ſo much as pretending that he lied, and that there was no ſuch thing as this apparition of Jeſus to him. He had his companions in his journey to be witneſſes of the Miraculous glory, which on a ſudden p. 118ſurpriſed them, as well as him, (xxvi. Acts 15.) They heard then the voice of ſome body diſcourſing with him, though they did not diſtinctly hear the words. It became preſently notorious every where; for this thing, as he tells Agrippa, ver. 26. was not done in a corner, but openly, and at noon-day, to the aſtoniſhment of divers perſons who attended him. And it left a ſenſible effect upon his body, and upon his mind. He could neither ſee, nor eat, nor drink for three days. In which ſpace he ſaw a viſion of a man named Ananias coming to him and bidding him receive his ſight. All which proved true; and together with his ſight he received a new ſpirit, whereby he confounded the Jews at Damaſcus. For they could not deny all this, and yet were loth to believe in Jeſus. They were amazed to hear him preached by a man, who they knew was come thither with a quite contrary intent, ix. 21. They could not but ask, what is the matter? whence comes this marvellous change? Is not this he that destroyed them which called on this Name in Jeruſalem? And is not that the buſineſs for which he came hither, to bring them bound unto the chief Priests? What ailes him now, that he thus juſtifies them and condemns himſelf? p. 119And there is no doubt, but to anſwer ſuch Queſtions he took the opportunity to tell them, what he had ſeen and what he had heard; for ſo Ananias charged him, xxii. 15. He did not keep this as a ſecret; it was not carried in privacy, but preſently divulged, that all might inquire, if they pleaſed, into the circumſtances of the fact. Which was ſo ſtrange, that as it amazed and confounded them at Damaſcus; ſo King Agrippa' knew not what to ſay to it, but was almost perſwaded to be a Christian, xxvi. Acts 28.

No man of ſence could think that a perſon of his education and learning would venture the loſs of his eaſe, of his reputation, of all the preferment he had, and of all that he might juſtly hope for from the Sanhedrim, without the leaſt expectation of any gain, unleſs of that only which Jeſus could give him; if he had not been fully aſſured it was no deluſion, when he preſented himſelf to him as the Lord of glory. Much leſs could any man imagine, that a perſon of his vertue and unblameable life under the Law, and of ſuch ſtrange piety and perfect contempt of all worldly things after his receiving Chriſtianity, would feign and deviſe ſuch a ſtory; by which if p. 120it were falſe he could get nothing in the other world, and if it were true he could get nothing in this. Nothing but miſery, trouble, infamy and reproach, which attended him every where, and never left him till it had brought him to a ſhameful death. If you will but conſider what he quitted for Chriſt's ſake, after he had thus appeared to him, and how the world treated him when he became a preacher of this Goſpel (as you find it deſcribed by himſelf in ſeveral Epiſtles, particularly iii. Philip. 8. 1 Cor. iv. 9, 10, 11, &c. 2 Cor. vi. 4, 5, &c. xi. 23, 24, &c.) you will ſoon be ſatisfied that he was more in his wits, than either to invent this ſtory, or publiſh it without ſtrong aſſurance of its truth. He was as ſure that he ſaw the Lord Jeſus in his glory, and heard the voice of his mouth, as every body elſe that knew him was ſure, he had been a blaſphemer of him and a perſecutor of his ſervants. And therefore whatſoever it coſt him, he would be obedient to that Heavenly Viſion. And having a Ministry from him (as he ſpeaks in the 2 Cor. iv. 1, 2, 3.) according as he had received mercy (ſo he accounted it, a very great favour to become one of his Miniſters) he did not faint, nor diſcharge his office ſluggiſhly. Nor did he think of p. 121making up his loſſes by this new profeſſion of preaching the Goſpel, but abhorred ſuch a diſhoneſt thought, and utterly renounced all ſuch baſe and ſhameful arts, though never ſo ſecretly managed, and covered over with never ſuch ſpecious pretences. He did not walk in craftineſs, nor appear other than he really was. Much leſs would he to pleaſe any men, handle the word of God deceitfully; either by concealing any thing that was true, or by mixing any falſe ſtories of his own inventing. No, by plain truth he commended himſelf to every mans conſcience, as in the preſence of that God, who is the avenger of all fraud and impoſture. And therefore he juſtly concludes, that if any man did not receive theſe things, nor think them evident enough, it was becauſe he deſerved to periſh, for the love he bore to ſome naughty affection or other, which would not let him ſubmit to Jeſus. For it was him the Apoſtles preached (ver. 5.) not themſelves; they did not do their own buſineſs, but his only, whom they proclaimed to be the Lord, and themſelves no more but his ſervants; nay, the ſervants of all Chriſtian people for his ſake.

But I muſt no longer follow the ſtory of p. 122this great man, who became ſo strong in the Lord and in the power of his might, after He had from Heaven appeared and ſpoken to him; that as nothing could daunt him, ſo nothing could hinder the ſuceceſs of his labours. He became the moſt eminent ſervant of the Lord Jeſus, and prevailed ſo mightily againſt all the oppoſition which the Devil or men raiſed to fruſtrate his endeavours, that he gives thanks to God, in the ſecond Chapter of that Epiſtle, ver. 14. Who always cauſed him to triumph in Chriſt, and made manifeſt the odour of his knowledge by him in every place. All his travels and long journeys proved in the iſſue, as if they had been but the carrying of him about in a triumphal Chariot, to make him a glorious ſpectacle in all thoſe places (as the Syriack tranſlates it) where, in ſpite of all that the moſt powerful cruelty and rage could do, he was ſtill victorious; and brought divers Souls into a chearful ſubjection to his Maſter Chriſt Jeſus.

III.

Who was pleaſed laſt of all, but more frequently than to any other, to ſhow himſelf, after he went to Heaven, to this very p. 123Apoſtle, whoſe words I am expounding, his beloved Diſciple S. John. By whom he comforts and encourages all other Chriſtians to continue ſtedfaſt in their Religion, and to take their ſhare with him, in tribulation and in the kingdom and patience of Jeſus Chriſt. Who many ways declared to him that he was the Son of God, the King of glory, able to reward his patient ſervants: and moreover ſent Letters by him to ſeveral Churches of the Saints; teſtifying the very ſame things, which He made him ſee and hear, in ſeveral viſions. They are recorded in that Book which tells us in the very firſt words of it, that it is the Revelation of Jeſus Chriſt, which he ſent and ſignified by the Miniſtery of his Angel to his ſervant John. Who had already born record (ſo the word foreign is to be rendred ver. 2.) of the WORD of God, and of the teſtimony of Jeſus, and of all things that he ſaw; Had declared, that is, in his Goſpel Jeſus to be the WORD of God; and made known that which he teſtified to be Gods will concerning men; together with all the evidences, by Miracles and other ways, which he had ſeen of the truth of that, which Jeſus teſtified. There could not be a fitter perſon than he, who perhaps alſo p. 124was the only Apoſtle now remaining in the world, to hold communication with this WORD of God, and receive new revelations from Jeſus. He being at this time likewiſe baniſhed and confined to the Iſle which is called Patmos, ver. 9. for the cauſe now named, that is, for the Word of God, and for the teſtimony of Jeſus Chriſt.

In this loneſome place, ſeparated from the reſt of the Earth, our Lord opened Heaven to him, and ſhewed him the glory which he had there. For he fell into a rapture on the Lords day (ver. 10.) and heard one ſpeak behind him with a voice as loud as a trumpet, ſaying, I am before and after all things, that is, God bleſſed for ever; Write what thou ſeeſt in a Book, and ſend it to the ſeven Churches which are in Aſia, whoſe names are there expreſſed, ver. 11. Whereupon he turn'd about to ſee whence this voice came, and then he beheld in the midſt of ſeven golden Candlesticks, repreſenting thoſe Churches, a very glorious perſon, appearing in the moſt royal majeſty and power. He did not ask him, as S. Paul did, who he was; for he had been long acquainted heretofore with that countenance, and knew him perfectly well to be our bleſſed Saviour. Who, by p. 125his very habit wherein he appeared, declared himſelf to be, as he had ſaid, the Lord of all; who had no ſuperiour, nor any ſecond, in that Kingdom which God the Father had given him, but diſpoſed all things according to the ſole pleaſure of his will. For he beheld him, clothed with a garment down to the foot, and girt about the paps with a golden girdle, &c. ver. 13, 14, 15, 16. He ſaw, that is, as Irenaeus truly expreſſes it, L. 4. cap. 37.Sacerdotalem & glorioſum regni ejus adventum, him appear in his Prieſtly and glorious Kingdom. For a long Robe and a golden Girdle, belonged both to Kings, and to the High-Prieſt in the Jewiſh Nation. And all the reſt of the deſcription, it were eaſie to ſhow, is a plain repreſentation of a perſon ſhining in the glory of God the Father; and inveſted with ſuch an irreſiſtible power in the Heavens, as might juſty make all his Friends rejoyce, who acknowledged him to be the Son of God moſt high, and all his Enemies quake and tremble, who oppoſed his ſovereign Authority. In ſhort, ſo glorious was the ſight, that S. John himſelf was not able to bear it, but when he ſaw him, fell at his feet as dead, ver. 17. till the WORD (as Irenaeus ſpeaks in the ſame place) on whoſe breaſt he had repoſed p. 126himſelf at his laſt Supper, revived and comforted him with theſe gracious words; Fear not, I am the first and the last: I am he that liveth and was dead, and behold I am alive for evermore, Amen; and have the keys of Hell and of Death. As much as to ſay, Thou waſt not deceived when thou thoughteſt thou ſaw the Son of man appear to thee. It is I indeed, therefore be not ſo afraid, though now thou beholdeſt me in ſuch Heavenly Majeſty and Divine glory; for thou oughteſt rather to rejoyce to think that I am the eternal God. I whom thou kneweſt when I lived upon Earth, and whom thou ſaweſt ſhamefully put to death, am now alive, as thou ſeeſt alſo, never to die any more; and am intruſted with a power to reſcue you from death, and raiſe you out of your graves.

It would be too long, if I ſhould tell you all that he ſays in his Letters to thoſe Churches, to aſſert his title to the Name of the [Son of God] which he expreſly takes to himſelf in one of them (ii. Rev. 18.) and to declare his royal power which he exerciſes in all the world, eſpecially in his Church, the houſe of the living God; where he hath ſuch an abſolute authority p. 127(expreſſed by having the keys of the houſe of David, &c. iii. 7.) that none can contradict him, either by preſerving any man in the Divine favour, if he reject him; or by excluding any man from it, if he receive him. It may ſuffice to obſerve theſe two things. First, that there is not one of thoſe Letters but it begins with ſome ſuch deſcription of our Saviour's ſovereign Majeſty, as this now mentioned. For the character he had given of himſelf in the firſt Chapter, is again repeated, by parts, in the following meſſages to the Churches. Where he ſometimes calls himſelf, He that walks in the midst of the ſeven golden candlesticks, ii. 1. that is, inſpects and governs them. Sometime the first and the last, which was dead and is alive, ver. 8. that is, the Lord God, who can raiſe him from the dead, who parts with his life for me. And, to name no more, he calls himſelf, ver. 12. He that hath the ſharp ſword with two edges, to cut in pieces either them or their enemies, according as they deſerved of him. And indeed it being the office of a King (which is the ſecond thing to be obſerved) or a ſupreme Governour, to puniſh offenders, and to reward vertuous perſons; he conſtantly aſſumes both theſe powers to himſelf, in every one of theſe p. 128ſeven Letters: telling them what evil ſhould befall them from his hand, if they did not amend; and what bleſſings he would beſtow upon them, if they did overcome. Which is a plain declaration of his Regal power and authority, which he now hath at the right hand of the Throne of God.

There S. John ſaw him in a ſecond Viſion, as Irenaeus calls it, v. Rev. 6. where he appears in ſuch power with God, that none hath the like. For there was a majeſty repreſented to the Apoſtle, ſitting on a Throne, with a Book in his right hand (ver. 1.) which none could open, or read, or ſo much as look into. And then behold, this Lamb of God, who had been ſlain, comes and appears in the midſt of the Throne; being the Lyon of the Tribe of Judah, as one of the Elders calls him, ver. 5. that royal perſon whom God promiſed to ſend to rule over them. He takes the Book out of the right hand of him that ſate on the Throne, ver. 7. which ſignifies that he is next to God the Father of all, at whoſe right hand he ſtood, in power and glory. As appears alſo by his being ſeated in his Throne (for the thrones of the Eaſtern Kings, to which theſe expreſſions p. 129allude, were wide, like one of our Couches, in which more than one may ſit) and by his having the principal Angels, the ſeven ſpirits of God at his command, to imploy where he pleaſed. Who, together with the reſt of the Heavenly hoſt and with the Chriſtian Church, make their acclamations to him (ver. 11, 12.) as worthy of the moſt ſupreme power and dignity, which they expreſs in as many Names of praiſe, as there are principal Spirits of God; when they ſay, Worthy is the Lamb that was ſlain to receive 1. power, and 2. riches, and 3. wiſdom, and 4. strength, and 5. honour, and 6. glory, and 7. bleſſing. And then immediately he hears every Creature joyning him in their Doxology, together with God the Father, ſaying, ver. 13. Bleſſing, and honour, and glory, and power be unto him that ſitteth upon the throne, and unto the Lamb for ever and ever.

But the more fully to repreſent his Divine power, you may obſerve that he appears in another Viſion to him, in the very ſame ſtate and majeſty, wherein God was wont to make himſelf preſent, in the times of old. Then you read that the Lord made the clouds his chariot, and walkt upon p. 130the wings of the wind, ciii. Pſalm 3. that is, came to them by the miniſtery of Angels, who appeared in bright and ſhining clouds, to do his will with great expedition every where. For ſo it is expounded in the xviii. Pſalm 10. where inſtead of clouds it is ſaid, He rode upon a Cherub and did flie, yea, he did flie upon the wings of the wind. That is, there was a token of his preſence by the majeſtick appearance of Angels, who were ready to be imployed by him, and immediately to execute his commands. For to ride upon any thing, as Maimonides obſerves **More Nevoch. Part. 1. cap. 70., is, in the Holy Language, to rule, to govern, to have an abſolute power over it, and diſpoſe of it as one pleaſes. And therefore to ride upon a Cherub, or to make the clouds his chariot (which are the very ſame, becauſe the Angels appeared in glorious clouds) is to ſend thoſe Heavenly Miniſters whither he thinks good, to perform his pleaſure. Whence it is, I ſuppoſe, that the Pſalmiſt ſays elſewhere (lxviii. 34.) his strength is in the clouds, becauſe he is powerfully preſent by them in all places. For as Andreas Caeſarienſis hath truly obſerved, foreign, &c.in his Commentaries upon the Revelation, a cloud, in the Sacred writings, is ever a Miniſter about Divine buſineſſes, and perpetually p. 131imployed in them; becauſe they are above us, and are very ſwift, as the Angels are in their motions, and are both dark and bright; a fit emblem of the glory of the Divine Majeſty which is inſcrutable by us.

Now juſt in ſuch a glorious Majeſty and mighty power did S. John behold our bleſſed Saviour, making the clouds, that is, the Angels his chariot, in which he ſate as a Lord, to whom they were to do ſervice. So he tells us in xiv. Rev. 14. And I looked, and behold a white cloud, and upon the cloud one ſate, like unto the Son of man, having on his head a golden Crown, and in his hand a ſharp ſickle. Where by cloud, the forementioned writer underſtands, foreign, ſome Angelical power (of which this white, that is, bright cloud, was a repreſentation) miniſtring to our Saviour. For S. John ſaw him upon this cloud; and ſitting there, as if it were the Throne or Royal Chariot of this Prince. Who ſate there with a Crown on his head, denoting his Royal authority; and that of Gold, to ſhow, by what is moſt precious among us, foreign, the ſplendour and greatneſs of his Majeſty; and with a ſickle in his hand, to ſignifie that he hath p. 132ſuch a power, as to be able to cut down Kingdoms and States, with as much eaſe as we mow a field of corn. All theſe three laſt expreſſions ſet forth the higheſt dignity and moſt royal power; and therefore ſo doth his ſitting upon a cloud, or being carried by Angels, as Kings were anciently and ſtill are in the Eaſtern Countries by their ſervants. Which kind of ſpeech, and other ſuch like phraſes in the holy Language (as riding upon the wings of Angels, denoted by the clouds and wind) ſignifie the exerciſe of his Kingly power by their Miniſtry. Who are ready to fly any whither, to convey his orders, and execute them throughout the world. Where he being preſent by them, as a King is by his ſeveral Miniſters in every part of his Dominions, he is ſaid to ſit upon them, as if, whither-ſoever they go, they carried him. Thus the ancient Books ſpeak of God the Creator and Governour of all; and thus our Saviour teaches S. John to ſpeak of him: which is a ſign that he is the Son of God, who ſends forth the Angels to minister for them eſpecially, who ſhall be heirs of ſalvation.

And therefore in another Viſion, which is all I need mention, xix. Rev. 11, 12, &c. p. 133He ſaw him again coming out of Heaven, with the Royal enſigns of his victorious power over thoſe who had oppoſed his authority. For, behold a white horſe, which was proper for a conqueror, and one ſitting upon him, whoſe name was called the WORD of God. Who was clothed, he tells us, with a veſture dipt in bloud; that is, with a purple garment, ſuch as Kings uſe to wear; and his eyes ſparkled, or rather flamed like fire, to denote how terrible he was to his Enemies; and there were on his head many Crowns, becauſe he had already conquered ſeveral Kingdoms and Provinces and was now going to ſubdue more: being attonded with all the armies in Heaven, who waited upon him to miniſter to him in this war, till, as he was of right, he was actually acknowledged, by humble ſubjection to him, to be KING OF KINGS, AND LORD OF LORDS.

And what greater argument can there be of the power of our Lord, and of the truth of theſe Viſions (whereby the WORD of God, who hath the lineaments of future things in his mind, as Irenaeus ſpeaks, repreſented how God would p. 134hereafter diſpoſe of the affairs of the world) than his poſſeſſing himſelf of a Kingdom, and perſwading ſo great a part of mankind to ſubmit to him, though a King inviſible, merely by the preaching of ſuch men as S. John? The event hath proved, it was no deluſion when he heard thoſe great voices in Heaven ſaying, xi. 15. The Kingdoms of this world are become the Kingdoms of our Lord, and of his Chriſt, and he ſhall reign for ever and ever. Which was accompliſhed alſo with very great ſpeed, as he ſaw repreſented by an Angel which appeared flying in the midſt of Heaven, xiv. 6. Having the everlaſting Goſpel to preach unto them that dwell on the Earth. That motion of flying ſeems to ſignifie the haſte which the great Miniſters of Chriſt made (who are compared in this book to Angels) to publiſh his Goſpel to the world. Which had mighty ſucceſs, becauſe it came with authority from Heaven, as is repreſented by the Angels flying foreign, in the midſt of the air, between Heaven and Earth, to denote ſomething he had in hand, which was decreed above, and to be done here below. The greateſt powers on Earth indeed ſet themſelves againſt it, and made war with the Lamb, xvii. 14. that is, perſecuted Chriſtianity: p. 135But he foretells his conqueſts, even over theſe Kingdoms who were ſuch furious enemies, as to ſeek to deſtroy his Religion. For which he gives only theſe two reaſons; becauſe God had made him Lord of Lords, and King of Kings; and becauſe thoſe who followed him were ſuch choice perſons, that their patient conſtant perſeverance in his ſervice, to which he had called them, helpt to overcome his and their Enemies, and to bring them in ſubjection to him.

I can think of nothing that can be objected againſt what hath been ſaid, but two things, which deſerve briefly to be conſidered. One of them concerns this laſt particular now handled, and the other ſeems to croſs all that hath been delivered in this Chapter. Againſt what hath now been alledged from the Revelations, it may be objected, that this Book of Viſions was doubted of among ſome of the ancient Chriſtians. To which the Anſwer is very obvious, That there was a particular reaſon why this Book did not always go along with the reſt into every bodies hands, and by that means, being not ſo generally known, was afterward queſtioned; becauſe the making of it as publick p. 136as the Chriſtian doctrine, might have too much incenſed the power of the Roman Empire, whoſe downfall is here ſo plainly predicted. Yet it was not kept ſo private, but that it is cited very early both as a Divine Book, and as the writing of S. John the Apoſtle, by thoſe who deſerve to be believed. Juſtin Martyr had that opinion of it, and ſo had Irenaeus, as I have already ſaid, and Theophilus Antiochenus, and Origen; eſpecially S. Cyprian, who, I have obſerved, produces teſtimonies out of no book of the New Teſtament ſo oft as this. From whence he encourages Chriſtians to follow their Maſter and all that worthy company who had hazarded their lives for him. It being the peculiar glory, ſaith he **De Exhort. Martyr., of our time, that whereas ancient examples might be numbred, now there is ſuch an exuberant abundance of vertue and faith, that Christian Martyrs cannot. So the Revelation witneſſes, I beheld, and lo a great multitude which no man could number, of all nations, and kindred, and people, and tongues stood before the Throne, and before the Lamb with white robes and palms in their hands, vii. 9. And theſe, he was told, are they which came out of great tribulation, and have waſhed their robes, and made them white in the bloud of the p. 137Lamb. I ſhall not produce the words of any of the reſt, nor of divers others, who without any manner of doubting pronounce this to be the Revelation of the WORD of God to his ſervant John.

But paſs to the other thing, which may be alledged to the prejudice of the whole foregoing diſcourſe. For I produce nothing, ſome may ſay, but the teſtimony which one gives of himſelf, which all confeſs to be of no validity. This WORD of God himſelf ſaith ſo, as this very Apoſtle hath recorded, v. John 31. If I bear witneſs of my ſelf, my witneſs is not true. And yet what is all that S. Steven ſaw, or that he ſpake to S. Paul and S. John, but his witneſs of himſelf?

I anſwer in his own words alſo, which you read in another place of that Goſpel, viii. 14. where the Phariſees objecting to him his own conceſſion (ver. 13.) that a mans teſtimony to himſelf is nothing worth; he ſeems to revoke, but in truth only explains it, by telling them in terms quite contrary, though I bear record of my ſelf, my record is true. The former words are not ſo to be underſtood, as if what a man ſays of himſelf were always falſe, or not to p. 138be regarded when he hath a concurrent teſtimony from others; no, it may be true, though it will perſwade no body elſe to believe it without other evidence. That's all our Saviour means in the Fifth Chapter, if he had alone born witneſs to himſelf, and there had been no other teſtimony given him, it had not been true, that is, not a valid, unexceptionable teſtimony, by which he might demand credit from them. So the word true is uſed, viii. John 17. in the ſence of the Law, which required two or three witneſſes for the eſtabliſhing or ſetling any thing in queſtion. They had no reaſon to believe he was Gods Son, but might ſtill have diſputed it, if he had been the only perſon that ſaid ſo, and could have brought no other to witneſs for him. And yet notwithſtanding He tells them here, that even in this caſe his teſtimony of himſelf is true, as truth is oppoſed to falſhood; though it wanted that truth which was neceſſary to make it a legal teſtimony. That is, though it could not have paſſed in Law, nor ſtopt the mouth of gainſayers, becauſe it was a ſingle teſtimony, and the Law required more than one; yet it would have had nothing of a lie in it, but his words would have been perfectly true, p. 139when he affirmed himſelf to be the Son of God.

But … was not his caſe, He alone did not bea… witneſs to himſelf, but there were others beſide him, who bare witneſs of him, and ſaid the ſame thing that he did (as he ſhows, v. John 32, 33, 36, &c.) and ſaid it, before he aſſumed this name to himſelf. And therefore his teſtimony, which ſingle would have had no ſtrength, being joyned to the other is of great force, and ought to be regarded. He did not deſire to be received merely becauſe he ſaid he was the Son of God (though he ought not to be accounted a liar for ſaying ſo alone) no, he referred them to other proof of that truth. But when they had heard and conſidered them, then there was reaſon they ſhould hear what he affirmed concerning himſelf: and not think the worſe of him, becauſe he ſpake thoſe words, which were no other than the very words of the Father, whereby he bare witneſs to him. So he tells them in the viii. John 17, 18. It is written in your Law, that the teſtimony of two men is true. I am one that bear witneſs of my ſelf, and the Father that ſent me beareth witneſs of me. That is, you have no reaſon to diſparage my teſtimony p. 140of my ſelf, becauſe I do but repeat the very ſame thing which the Father hath ſaid before me. For though alone (as I have confeſſed heretofore) my teſtimony of my ſelf is worth nothing, and cannot challenge belief; yet added unto ſo high a teſtimony as his, it ought to be duly regarded and accepted.

But beſides this, I muſt add another conſideration of great moment. Which is, that the Teſtimony of the WORD concerning himſelf now that he is in the Heavens is of great validity, even ſingly conſidered; though it had no ſuch authority alone, when he was upon the Earth. For during his ſtay here on Earth, it could not appear by his bare ſaying ſo, that he was the Son of God, the King of Iſrael; becauſe he was in a poor, mean and low condition, altogether unlike a King: And therefore if the Father and the Spirit had not teſtified ſo much, none could have believed on him. But when he was in the Heavens, then what he ſaid of himſelf carried great authority and power with it; becauſe he could not ſay thoſe words to any one, but he muſt appear as a King in glory. There were things as well as words to ſpeak for him. At the ſame p. 141time that he bare witneſs of himſelf, they to whom he ſpake muſt needs ſee the truth of his Teſtimony, by the royal ſtate and majeſty wherein they beheld him.

If the queſtion ſhould be, whether a perſon be alive; his own appearing in Court would be the beſt teſtimony that could be given of it. If whether ſuch a one be a King, his ſitting upon his Throne with his Crown on his head, in his royal Palace, and his Miniſters round about him, would be the ſureſt evidence that could be deſired to put it out of doubt. In this caſe therefore where the queſtion is, whether Jeſus be the Son of God or no; there cannot be expected a better reſolution of it, than his own witneſs to himſelf, by appearing upon the Throne of his Glory. There ſeveral perſons of unblemiſhed credit beheld him, and had the confidence to venture their lives upon the certain knowledge they had that they were not deceived. From thence he ſpake to them, and directed them to ſpeak and carry his meſſages to others, that they might believe on the Name of the Son of God. And let it but be remembred (which I noted at the beginning) that we are now examining thoſe witneſſes which ſpeak p. 142from Heaven, and not thoſe which ſpeak on the Earth; and then you will ſoon diſcern that theſe teſtimonies of the WORD, though concerning himſelf, ought to be received with great reverence, and to be judged very full and powerful to prove Jeſus to be the Son of God. Eſpecially, ſince beſides his own word for it, we have alſo the word of the Father, who ſeveral times called him his Son, and that before he took this honour to himſelf.

A PRAYER.

LET all mankind therefore honour thee, O bleſſed Jeſus, even as they honour the Father! Be thou adored every where upon Earth, with the ſame reverence and love, wherewith all the Angels in Heaven worſhip thee! whom they and we acknowledge to be the LORD; the WORD of God; the Wiſdom of the Father; the bright morning Star; the Light of the World; the Prince of Life; the Heir of all things; the KING OF KINGS, AND THE LORD OF LORDS; God bleſſed for ever.

p. 143Thou art the King of glory, O Chriſt. Thou art the everlaſting Son of the Father. The Beginner and the Finiſher of our Faith; the Judge of the World; the Author of Eternal Salvation unto all them that obey thee. O how happy are they that know thee, and stedfaſtly believe in thee, and ſincerely love thee, and heartily obey thee, and have a good hope that thou wilt bleſs them, and imploy thy power for their promotion to that glory wherein thou reigneſt! I rejoyce to hear thee ſay, that thou who waſt dead art alive for evermore, Amen: and haſt the keys of Hell and of Death. I thank thee for appearing ſo often, to aſſure our Souls, that thou ſitteſt at the right hand of God, and haſt all power in Heaven and in Earth. Great is the conſolation which thou haſt given us, by the ſight of that Glory, wherein thy firſt Martyr beheld thee, ready to ſuccour all thy faithful ſervants. Marvellous was thy work, O Lord, for which all thy Church will for ever praiſe thee, in calling S. Paul to be an Apoſtle, ſeparated unto the Goſpel of God. Adored be thy glorious Majeſty, which appeared to him for this purpoſe, to make him a Miniſter and a Witneſs of what he ſaw and heard, that he might go and open the eyes of the Gentiles, to turn them from p. 144darkneſs to light, and from the power of Satan unto God; that they might receive forgiveneſs of ſins, and inheritance among them which are ſanctified by faith that is in thee. O how full of comfort is that Revelation which thou haſt made of thy ſelf to thy ſervant John! Who received the brighteſt diſcoveries of thy glory in Heaven, when he was in the moſt deſolate condition upon Earth! who beheld thy care over thy Church, and thy conqueſts over thine enemies: thy Prieſtly and thy Royal power, to the perpetual joy of thoſe that love thee, and the terror of all thoſe that oppoſe thee.

O bleſſed Jeſus, far be it from any of us in the leaſt to contradict thy will: who art ſo highly advanced far above all principality and power, and every name that is named, not only in this world, but alſo in that which is to come. May every Chriſtian Soul be ſo ſenſibly affected with the belief of thy Glory, as to prostrate it ſelf before thee, and ſay with the ſame ſpirit that thy bleſſed Apostle S. Paul did when thou appearedst unto him, Lord, what wilt thou have me to do? May that ardent love burn in every one of our breasts, towards thee and towards one another, which was in thy beloved Diſciple, who bare record of thee, and teſtified to us theſe things! And p. 145may none of us prove ſo falſe and unkind, as to leave our firſt love; but our work, and charity, and ſervice, and faith, and patience may be ever commended by thee, and the laſt be more than the firſt!

Then ſhall we be able with a chearful countenance to look up unto thee, and to think of thy majeſty and glory with exultation and triumph, and not with terror and amazement of ſpirit. We will joy in thy ſtrength, O Lord, and in thy ſalvation how greatly ſhall we rejoyce! We will rejoyce even in the midst of tribulation; and though we walk through the valley of the ſhadow of death, we will fear no evil: but stedfaſtly looking up unto Heaven, call upon thee, O Lord Jeſus, and beſeech thee to receive our Spirit. Into thy hands be they recommended both now and ever, with most earnest deſires and hope, that thou wilt help thy ſervants, whom thou haſt redeemed with thy precious bloud, and make them to be numbred with thy Saints in glory everlaſting. Amen.