The Resurrection of jesus. Mat 28 2 And behold there was a great earthquake: for the Angel of the Lord descended from heaven & came & rolled back the stone from the door, and sat upon it. And for fear of him the keepers did shake, & became as dead men. And the Angel said unto the woman. Fear not ye, for I know, that ye seek jesus, that was crucified. He is not here for he is Risen, as he said. depiction of the resurrection of Jesus JESUS AND THE RESURRECTION Justified by Witnesses IN HEAVEN AND IN EARTH. In Two Parts. The First showing That Jesus is the SON OF GOD; the Second, That in him we have ETERNAL LIFE. By SIMON PATRICK, D. D. Chaplain in Ordinary to His Majesty. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. Chrysost. in Johan. Hom. lxvii. Printed for R. Royston. MDCLXXVII. THE Witnesses TO CHRISTIANITY. THE WITNESSES TO CHRISTIANITY; OR, The Certainty of our FAITH and HOPE: In a Discourse upon 1 S. JOHN v. 7, 8. BY SIMON PATRICK, D. D. Chaplain in Ordinary to his Majesty. LONDON, Printed for R. Royston, Bookseller to His most Sacred Majesty, at the Angel in Amen-Corner, 1675. TO The most Reverend Father in God, GILBERT, By Divine Providence, Lord Archbishop of CANTERBURY, Primate of all England, and Metropolitan; and one of his Majesty's most Honourable Privy Council, etc. May it please Your Grace TO permit these Papers to go abroad under your Name, which are writ in defence of that most holy Religion, of which your Grace is the prime Minister in this Kingdom. They contain an explication but of a very few words; yet in them lies the whole Evidence for the Christian Cause. I hope I have done something to clear their sense, and to illustrate divers other passages in the holy Books. I have, at least, done my endeavour, and opened the way to the plainest and most Apostolical method of asserting the truth of our Religion. They that come after may supply the defects, and rectify the mistakes, which they find in this account that I have given of the Witnesses to Christianity. Who speak so fully and with such Authority, that it is a matter of just wonder there should be any Infidels in Christian Countries. We can find no other cause of it, but that in stead of considering upon what grounds our Faith relies, they scornfully presume that it hath none. If they would but lay aside their lightness, and become serious, and if they would be so humble as to think it is possible they may learn of one of the despised Ministers of Jesus Christ; I doubt not they would, with a little study, soon see him to be so great a Lord, that they ought to have a due respect to the meanest of his Servants, for his sake. Nay, they would not envy to them such high Dignities, as your Grace worthily holds in the Church of Christ. For the Lord himself is honoured, in the honour that is done to his Ministers. And thereby they are made capable to do him still better service; and with the more authority to promote the honour of his Religion. Of which how much your Grace hath deserved, by your prudent care and vigilance for its preservation, and by the countenance and encouragement you give to those that labour in its service; posterity perhaps may be better judges than this present Age. Though that cannot be so ungrateful as not to acknowledge your great Munificence and Bounty; of which there are such public and lasting Monuments, as declare you to be Primate of all England, not only in the dignity of your Office, but, which is more, in the generosity of your Spirit. Long may our Sovereign enjoy such a wise Counsellor, the Church such a Prudent Governor, Learning such a liberal Patron and Benefactor, and, when through mere Age you must resign and exchange it for a higher and better place, your See such a Successor. As for myself, if your Grace will be pleased to pardon this Address, and reckon me in the number of those, that reverence your Virtues as well as your Greatness, I shall not doubt but my Design in this Work will obtain your Grace's approbation; and that your known Candour will pass a favourable Judgement upon the weak endeavours of the Churches and Your Graces affectionate Servant, SY. PATRICK. THE CONTENTS. CHAP. I. THE scope of this Discourse, which is to prove that Jesus is the Son of God, pag. 1, etc. The meaning of that phrase in this place, p. 8. and in some other places of Scripture, p. 10. derived from the Old Testament, p. 14, 15. many passages in that, relating to this matter explained, Ib. and p. 16, 17, etc. A Prayer, p. 22, etc. CHAP. II. Concerning the Witnesses in general, p. 25. and particularly of the testimony of the FATHER, p. 29. which was given three times, p. 30. first at his Baptism, which is explained, p. 30. unto 42. Secondly, in the Holy Mount, which is explained at large, in many remarkable circumstances which accompanied it, to p. 56. Thirdly, in the way between Bethany and Jerusalem, to p. 66. There the pretences of the Jews to a Bath Col under the second Temple is considered and confuted, to p. 78. The difference between this voice which testified to our Saviour, and that in ancient times, p. 78. to the end. A Prayer. CHAP. III. Concerning the Testimony of the WORD, p. 85. Who the WORD is, p. 86. Why so called, p. 87. First testimony he gave to S. Steven, p. 90. The second to S. Paul, p. 101. Christ's first apparition to him considered and expounded at large, p. 104. a second, p. 115. others, p. 116, etc. Third testimony of the WORD to S. John, p. 122. Several other visions he had of him, p. 128, etc. An Answer to an objection about the Authority of the Revelation, p. 135. To another, which gives an account of the sense of two places in S. John 's Gospel, which seem opposite, p. 137. A Prayer, 142. CHAP. IU. Concerning the Testimony of the HOLY GHOST, p. 147. First at our Saviour's Baptism, p. 148. When the SCHEKINAH or Divine Glory descended, Ib. what it was, 149, etc. of its coming down, p. 153. like a Dove, 155. and making his abode in him, p. 159, etc. which was never known before, p. 164. Whereby he was anointed, p. 165. And now began his reign, 168. The Alcoran confesses this descent of the holy Ghost, p. 173. Whereby he became the Temple of God, 176. As appears by six demonstrations of a Divine Presence in him, from p. 177. to 198. The second Testimony of the HOLY GHOST on the day of Pentecost, 199. explained by three observations, 201. to 225. The last Testimony of the HOLY GHOST, 225. to 238. A Prayer, 239. CHAP. V. Concerning the Witnesses on EARTH, 245. First of the WATER, 248. As it signifies the purity of Christ's Doctrine and Life, 249. The purity of his Doctrine, 250. And the purity of his Life, 261. Both these proofs of his Divinity, 267. to 275. The Testimony of John the Baptist to him, 276, etc. The place where he gave it very remarkable, 288. Jesus his own Baptism a testimony to him, several ways, 292. to 308. The conclusion we are to draw from hence, 308, 309, etc. A Prayer, 312. CHAP. VI The Testimony of the BLOOD, 317. Jesus died to witness this truth, that he is God's Son, 320. The strength of this Testimony in xiv. Considerations, 322. The first, Ib. The second and third, 323. The fourth, 324. The fifth, 327. The sixth, 328. The seventh, 331. The eighth, 332. The ninth, 334. The tenth, 339. The eleventh, 343. The twelfth, 345. The thirteenth, which contains a narration of the trial of our Saviour before Pontius Pilate, 349. to 363. The fourteenth, 363, etc. The conclusion, in two observations belonging to this matter, 366. A Prayer, 372. CHAP. VII. Concerning the Testimony of the SPIRIT, 379. The difference between the SPIRIT and the HOLY GHOST, 381. His miraculous works were the first testimony of the Spirit, 383. particularly casting out Devils, 388. and raising the dead, 396. the raising of Lazarus a remarkable testimony to Jesus, 402. The reason why the Apostles relate so many of his miracles, 410. Our Saviour appeals to them, 418. The different ways that God and men take for establishing a Religion, 425. The second testimony of the Spirit, was by the Resurrection of Christ from the dead, 431. First, as it was a sign given his Apostles and the People, 438. and the greatest sign, 442. and such an one as his enemies acknowledge to be satisfactory, 448. An explication of that place, 1 John 50.51. and of the blasphemy against the holy Ghost, 457. to 467. These Witnesses all well known, 467. A Prayer. 473. CHAP. VIII. Concerning the Witness of the Apostles, 479. who testified to our Saviour all these three ways, by WATER, 487. and by BLOOD, 497. and by the SPIRIT, 503. The difference between them and all pretenders to miraculous works, 509. No just exception against the Records we have of their testimony, 514, etc. No body ever undertook to disprove them, 523. A few remarks upon some passages of the N.T. which speak of these witnesses, 525. particularly the Two Witnesses xi. Rev. 3. 527. The testimony of all the Martyrs, 533. A Prayer, 535. CHAP. IX. The great importance of this Truth, that Jesus is the Son of God, 542. appears in many considerations, 543. We ought therefore to settle it in our hearts, 545. and not think such discourses needless, 546. The laziness of Christian people, 548. We ought to be cautious in our belief, and examine before we trust, 550. If we examine duly we shall find the Faith of Christians to be perfectly rational, 554. No Religion relies on such testimonies, 555. That of Mahomet considered in all the foregoing regards, 556. to 566. There the Religion of Moses is considered. Which had no such witness from the FATHER as ours hath, Ib. nor from the WORD, 570. nor from the HOLY GHOST, 571. nor such a Testimony of WATER, 572. nor of BLOOD, 574. nor of the SPIRIT, 575. A Prayer, 580. CHAP. X. Containing other Uses we are to make of the Testimony of these Witnesses, 585. The third is, we ought to believe them, and hearty embrace the Christian Faith, 589. no excuse for those that do not, 593. This is as certain a way of knowing things as any other, 598. These Witnesses greater than any other, 602. The Christian way to belief, 608. The plain account of our Faith, 609. The fourth Use we are to make of this Testimony, 613. Obedience the necessary consequence of Faith, 614, 615, etc. All these Witnesses call for it, 617, etc. The Devils will shame us, if we harken not to them, 622. The fifth, concerning the power of the Christian Faith to baffle all temptations, 629. First the hatred of men, 631. Secondly, troubles and calamities, Ib. 632, etc. Thirdly, the lust of the flesh, lust of the eyes, and pride of life, 634, etc. How inviting the voice of these Witnesses is, 639, etc. The sixth, concerning the power of this Faith to make us do our duty cheerfully, 645. Christ's Commandments not grievous, 646. According to our faith so is our strength, 648. The unreasonableness of men's complaints of Christ's yoke, 650, 651. What fancy will make men do, 653. Faith therefore is more powerful, 654. We ought now to be Christ's Witnesses by our good lives, 655. So the ancient Christians were, 656. Whereby we shall convey this Faith to posterity, 657. Wickedness the cause of Infidelity, 658. A Prayer, 659. ERRATA. PAge 635. line 15. read, signifies that sort. p. 636. l. penult. r. which is a thirst. p. 637. l. 18. r. seeks. p. 641. l. 24. r. temptations. p. 642. l. 12. r. ever: p. 643. l. 10. for desire, r. defy. p. 645. l. 14. for yet, r. yea. p. 654. l. 2. for him, r. us. 1 S. JOHN v●●. 7, 8. For there are three that bear witness in Heaven, the Father, the Word, and the Holy Ghost; and these three are one: And there are three that bear witness in Earth, the Spirit, and the Water, and the Blood; and these three agree in one. PART I. CHAP. I. An Introduction to the Ensuing Discourse, showing the Scope of it. IT is not my design in this Discourse, to explain and establish the Doctrine of the Holy Trinity; which several great Writers have inferred, with much appearance of reason, from the remarkable difference there is between those words whereby S. John expresses the Unity of the first three witnesses, and those whereby he expresses the Unity of the last: But to settle the Faith and Hope of Christian Souls, in the Lord Jesus; which is the true scope of the Apostle in this part of his Epistle, though in no Treatise, that I have met withal, it hath from hence been distinctly and fully represented. That this is the drift of the Apostles Discourse, and aught to be the intention of mine; will be very apparent, if we go but back so far as the fourth Verse of this Chapter, and from thence take our rise for that Argument, which I purpose to pursue. To know that we are born of God, and so shall be his Heirs, is a thing in which, above all others, we are most highly concerned. That we may have therefore a certain character of one divinely descended, S. John lays down this General mark of him whereby he may be known, that Whatsoever is born of God, overcometh the World. By this a Christian is to be tried, and hereby he discovers himself what he is, whether the child of God in name only or in deed and in truth. If when he meets with any thing in this world that would seduce or affright him from his duty, he not only defies it and sets himself against it, but makes it yield to his resolution of steadfast obedience to God's Commandments (which every man, he says in the foregoing verse, that loves God, will certainly keep and not think them grievous neither) it is a plain demonstration that he is dear to God, and hath his very Spirit in him. Now next to this there is nothing more necessary and desirable to be known, than how we may obtain this great and matchless victory over every thing in the world that opposes our Christian resolution; and so undoubtedly approve ourselves heroical persons, as they were anciently called, that are born from above. And here also the Apostle lends us his assistance; telling us in the latter end of that fourth Verse, that we must achieve it by Faith. And this is the victory that overcometh the world, even our Faith. So courageous, so powerful, so successful is an hearty lively Faith, that you see he calls it by the name of victory itself. If we believe steadfastly, we shall tread the world under our feet, and easily despise all its temptations; as those valiant Worthies did, whose example another Apostle sets before us, in the Eleventh Chapter to the Hebrews: A portion of Scripture which he that means to be a conqueror, should think he can never read too oft. But there is a farther enquiry remaining, which every body will be apt to make; and that is, what this Faith may be, which is so victorious and triumphant. And therefore the Apostle takes care to satisfy us in this matter also; when he tells us, Verse 5. it is nothing else but to believe that Jesus is the Son of God. To be hearty persuaded, he means, that that great person, who was born of the Virgin Mary, and was known by the name of Jesus, and overcame the world so gloriously, was indeed sent from God unto us, and owned by him as the express image of his person; so that we may as infallibly depend upon the truth of what he hath said, either of himself, or concerning us, as we can upon any thing of Sense or Reason; by which we think ourselves bound to guide and determine our resolutions and actions in this life. But still after all this, there is one thing more that we cannot but desire to be very sure of; without which all the rest will stand us in no stead, but we shall flag and despair of success, viz. That Jesus is indeed the Son of God. This if it be not well proved by substantial arguments, we can have no solid faith, and so no victory; and so no sonship, no hope in another world. The Apostle therefore, that he may serve us in bringing some evident demonstration of this so important a truth, tells us in the next words (Verse 6.) that Jesus did not only say he was God's Son, and confidently affirm himself to be the Divine person so long looked for, to come into the world; but that he came with very sufficient and unreprovable witnesses of it, viz. the WATER, the BLOOD, and the SPIRIT: which made this truth good to all those, who considered their testimony. If the first of these [WATER] should not be thought great enough to merit belief; yet the [BLOOD] joined with it adds great force to its persuasion. Or if both these seem too weak, yet this last, the SPIRIT, the Apostle doubts not is so strong to conquer men's minds, and make them believe in Jesus, that he says, The Spirit is truth. That is, such an undoubted proof that Jesus was what he pretended to be, the Son of God; that no man can be deceived who relies upon it, and no man can refuse, if he give heed to it, to rely and depend upon such a witness. Now this was a thing notorious in those days, and needed no proof at all, the whole Country of Judaea could witness it, that he came by (or rather with) Water, Blood and the Spirit. And therefore the Apostle doth not go about to make this good, that there were such Witnesses (it being a matter confessed) but rather repeats it over again, as the strongest proof of his Divine Authority: adding moreover there-withal, that there were three other Witnesses, who by their concurrent testimony would unanimously justify this Truth. For, saith he, in the words I have chosen to explain, There are three that bear record (or witness) in Heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in Earth, the Spirit, and the Water, and the Blood: and these three agree in one. As if he had said, You cannot reasonably doubt of that which we preach concerning Jesus, if you go but to those three witnesses, to which I have sent you, the Water, the Blood and the Spirit; for they all affirm with one mouth, that he was the Son of God. And as they testify this to you upon the Earth; so there are three other Witnesses also who declare it to you from Heaven: to whom I first direct you; and then to those three that here on Earth, as I have told you, bear their record to him. There are not a few Copies of the New Testament, it must be confessed, which leave out the Testimony of these three Witnesses that speak from Heaven, not reading the seventh Verse; as is noted not only by Socinus and his followers, but by Erasmus, Grotius, Curcellaeus, and our Learned Selden, whose collections to this purpose far exceed all former observations. But yet this last named Great Author, hath said so much * L. 2. the Syned. cap. 4. num. 4. to justify the Antiquity of our present Reading, and to keep the seventh Verse in the place wherein it now stands, that I make no question these are the words of S. John, concerning the three Heavenly Witnesses, the Father, the Word, and the Holy Ghost; and accordingly I shall in the first place appeal to their testimony for the confirming of this Truth, and for the supporting thereby of our Faith, that Jesus is the Son of God. And if any body shall say, What need is there of this in a Christian Country? There are no Infidels sure among us; nor are we in danger to turn Pagans, Turks or Jews, who blaspheme the Lord Jesus? I shall not labour to stop their mouths, by casting reproaches on others; nor complain of the apostasy which some think they have reason to lay to the charge of too many in this present untoward generation: But desire them to take their Answer from S. John himself, in the thirteenth Verse of this very Chapter: Where they will find that he thought it not unnecessary to write these things to them that believe on the name of the Son of God; that they might know how happy a thing it was to be a Christian, and that they might believe (i. e. continue to believe) on the name of the Son of God. And I may modestly suppose, that what he thought good to assert here with so much care and exactness, it will not be thought an unprofitable diligence if I study to expound and enlarge, for the benefit of believers. It will be some satisfaction to me however, to have had it in my heart to do some honour to my Saviour, and to have endeavoured to make any part of his holy Book more clearly understood; especially if what I writ shall increase the Faith of any Christian Soul, and fill it with an assured hope in Jesus, by abiding constant in this belief, that he is the Son of God. That being the thing which is to be proved by these witnesses, it will be necessary to search a little into the meaning of the Phrase, before we take their examination about it. And it must be confessed, that though Jesus be the Eternal Son of the Father, God of God, begotten of him before all Worlds; yet this is not always meant when he is called his Son: which is a name in the holy stile, not so much expressing his Nature as his high Authority and Sovereign power, which he hath received, as the Mediator between him and us, from God the Father Almighty. So I think we are here to understand the Apostle, who under the Name Jesus comprehends all that belongs to his person, both his Divine and Humane nature; and affirms that this person hath Sovereign Authority committed to him by God the Father of all: who hath given him Commission, and deputed him in his stead to declare his mind, and acquaint us with his will; and, having by himself purged our sins, promoted him to sit down on the right hand of the Majesty on high, as that great King and Lord of all, by whom we are to be governed now, and to be judged at the last day. Sure I am, in many places of the holy Scripture which say, he is the Son of God, the meaning is expounded in other places to be this; that he is the Christ, or the anointed of God. That is, Jesus, who was conceived by the Holy Ghost, born of the Virgin Mary, crucified under Pontius Pilate, risen again from the dead, and afterward appointed S. John and the rest of the Apostles, to preach those things to all Nations which we read in the holy Gospel; was indeed sent of God (according to the ancient Prophecies) with his own power and authority, and is now, by the suffering of death, crowned with glory and honour, to be our King and Sovereign Lord, whom we are all to obey, and from whom alone we are to expect all our rewards. And there is great reason to think that these are phrases of the very same import, here in S. John, if we compare but the first Verse of this Chapter with the fifth. In the former we read, that whosoever believeth that Jesus is the Christ, is born of God: In the latter he tells us, that he who overcometh the world, believeth that Jesus is the Son of God. It is the very same Faith no doubt whereby we are born of God, and whereby we overcome the world; and therefore it is the very same thing to believe that Jesus is the Christ, and to believe that Jesus is the Son of God. Express it how you please, either of these ways, this alone is the Faith which can regenerate a man and put a Divine Spirit into him; that is, make him a conqueror over the world as Jesus was. Let the second Chapter of this Epistle, ver. 22. be consulted also, and there you will find, that Christ and the Son are terms equivalent, and have the same signification. To which if you add some places in the Evangelists, they will make you see this more evidently. When S. Peter made this confession, xuj. Matth. 16. that Jesus was Christ the Son of the living God, there is no more meant, one would think, by those words, the Son of God, than what the other word, Christ, includes: because when our Saviour would have them know that it was not fit for them, as yet, to divulge this truth which S. Peter confessed, he only charges his Disciples (ver. 20.) that they should tell no man that he was Jesus the Christ. And if this be not ground enough to conclude the identity (as we speak) of these words, the other Evangelists will put it out of doubt. For S. Mark makes the confession of S. Peter to have been no more than this, Thou art the Christ, viij. 29. And S. Luke relates it not much otherwise, when he says that he acknowledged our Saviour to be the Christ of God, ix. 20. To be the Christ, or to be the Son, the Christ of God, or the Son of God, according to the understanding of these Divine writers, is the very same; and in these places nothing different. And indeed, it is very probable that S. Hieroms opinion is true, who believed that the Apostles were not yet such proficients as to understand the eternal generation of our Lord Jesus from the essence of the Father. For we find them very ignorant of divers things that were easier to be learned than this, which if they had known, they would not have expected to see him settle his Throne upon Earth, nor doubted of his Resurrection from the dead, and many other things, as they did. But the comparing of two other places will make this still more manifest. In the xxvi. Matth. 63. we read that the High Priest adjured our Saviour to tell him, if he were the Christ, the Son of God. They all expected one to appear under this character; This was the common title of that great person, who they believed would shortly come: But they meant no more by it, than one appointed by God to be their King, as is apparent from S. Luke, who relates that question barely thus; xxii. 67. Art thou the Christ? tell us. And after our Saviour had made that answer which we read both in him and S. Matthew; he tells us (ver. 70.) they all replied again, Art thou then the Son of God? which was no more than to say, must we take this for confessed then, that thou affirmest thyself to be sent, anointed, and set over us by God? Wilt thou stand to that which thou just now ownedst, when we asked thee that question? For without all doubt the Chief Priests and the Scribes intended nothing by that phrase, the Son of God, but what was comprehended in the other, the Christ. And therefore when Pilate, upon their accusation, examined him upon the same matter, he asks nothing else but this (as this Apostle S. John relates, xviii. 33.) Art thou the King of the Jews? which is the plain interpretation of the word, Christ. For that is not the proper name of any person, as Lactantius * Nuncupatio potestatis & regni. Sic enim Judaei Reges suos appellabant. L. 4. Cap. 7. rightly observes, but a name of power and dominion, signifying him to be their Sovereign: For in this stile, says he, the Jews were wont to speak of their Kings, whom they called Christ's, or Gods anointed. Once more, when they were enraged at our Saviour for calling himself the Son of God (as S. John tells us, Chap. x.) He justifies himself by a reason which signifies no more, but that he called himself, the Christ, the anointed of God, as you may read, ver. 34, 35, 36. If they were called Gods in old time, to whom the Word of God came (i. e. who received commission and authority from God to be the Judges and Rulers of his people) than it could be no offence, much less a blasphemy, for him whom God had sanctified (i. e. set apart and anointed to this office of being their Lord and King) to call himself the Son of God. For so he was by his place; and there was no need he should say any thing of the Divine nature that was in him. Well then, to be the Son of God and to be the Christ, being but different expressions of the same thing; and the word Christ signifying anointed, one set apart to an high office, and (in its eminent sense) that person who was to sustain the place of God in this world, to be the King of Israel, yea the Governor and Ruler of all mankind; we must conclude that when the Apostle says here, Jesus is the Son of God, his meaning is, that He is the Holy one of God, the person whom he sanctified by the unction of the Holy Ghost, and sent into the World; to whom he hath now given all power in Heaven and in Earth, that every knee should bow to him as the Sovereign Lord of the World; whom we are to hear and obey and depend upon in all things. For this is the stile you may observe of the Old Testament (from whence you may learn the rise and original of this manner of speech) which calls those Kings, who derived their authority immediately from God, by the name of his Sons. Because when they were anointed by his order, they were made what they were not before, and begotten (as they spoke) again: And being created by God to their new dignity, they are therefore called his Sons. The first time we meet with the phrase, is in the story of the first King of Israel, 1 Sam. xiii. 1. where Saul is called, as the words are in the Hebrew, the Son of one year in his Kingdom. Because there was but a year passed since the time of his unction; by which he was born God's Vicegerent, and (as you read x. 6.) turned into another man. And indeed we find this imitated in Ethnic writers, who call the day their Emperors entered upon their Reign, their Birthday. So we read in Spartianus that Adrian being informed by Letters that Trajan had named him for his Successor, caused the birthday of his adoption to be celebrated. And two days after, hearing of his death, he ordered they should keep the birthday of his Empire * Natalem imperii instituit celebrandum. . But I do not intent to launch out of the holy story, where we find this more plainly delivered in the History of the succeeding Kings of Israel. For when the Philistines, the Moabites, the Syrians, the Ammonites and other neighbouring People with their Princes, conspired (after they had been conquered by David) against the Lord and against his anointed; resolving to cast off their yoke: the Psalmist shows (Psal. 2.) how vain and idle their attempt would prove, because God had appointed him, whom he sent a Prophet to anoint, to be his King. This decree of God he averrs, and openly declares (ver. 6, 7.) that the Lord said unto him, Thou art my Son, this day (i. e. when he anointed him) I have begotten thee. So that to rise against him, was to war with God Almighty, whose Son, that is, Vicegerent he was in those Countries. And therefore if they were well advised he exhorts them all to go and kiss the Son, ver. 12. i. e. submit themselves, by that token of humble subjection, to him who had his Authority immediately from God: Nay, was his firstborn, the most eminent Prince, that is, that ever he made, lxxxix. Psal. 27. And therefore he was the prime type of our Lord Christ, to whom these words are applied, because he was the Son of David, that great King, who was to reign over them for ever, as the Angel said, i. Luke 33. And if you pass from hence to the next King, Solomon, (who had a particular unction also, and in whose reign was prefigured the glorious Kingdom of our Saviour) you will find that God says by a Prophet concerning him, I will be his Father, and he shall be my Son, 2 Sam. seven. 14. Which words are a promise to make Solomon King, and settle him on the Throne of his Father David. So He understood it, as appears by the speech which David made, not long before his death, to all the great men of his Kingdom, 1 Chron. xxviii. where he tells them (ver. 4.) that as Jesse had many Sons, Yet God liked him only to make him King over all Israel: So of the many Sons which the Lord had given him (ver. 5.) He had chosen Solomon to sit upon the Throne of the Kingdom of the Lord. As is evident; saith he, from those words of God spoken by Nathan (ver. 6.) I have chosen him to be my SON, and I will be hit FATHER, i. e. made choice of him to be King of Israel in thy room, and as I have been to thee, so I will be to him. Thus Solomon, one would think, interpreted these words, when he prays God, who had made good one part of his promise, to perform the other also, 2 Chron. i 8, 9 Thou hast showed great mercy unto David my Father, and hast made me reign in his stead (as much as to say, made me thy Son) now, O Lord God let thy promise unto my Father be established; that is, of being a Father to me, now that I am become thy son, and set by thee over a people, like the dust of the Earth in multitude. By this time I suppose it will be no wonder to any intelligent person, that these Kings are called the Sons of God; who did not only govern in that Country, which was called, it is well known, God's land, and the inhabitants whereof were his peculiar people: but were appointed by his special direction, and anointed with his holy oil (lxxxix. Psal. 20.) and had, as it were, their being and birth from God, who promoted them to sit upon his Throne, and to be Kings for the Lord God, as you read 2 Chron. ix. 8. so that the Kingdom itself is called in that Book the Kingdom of the Lord, xiii. 8. And the Judges also in the Courts of that Kingdom are said to exercise the Judgement of the Lord and not of man (nineteen. 6.) that is, to sit there in God's stead, to do men justice: And because of this great power and trust committed to them by him, are called, as you heard lxxxii. Psal. 1, 6. Gods, and the children of the most High; whose deputies they were, and for whom they judged. And therefore it is the less wonder, that when this Great Prince came among them, to whom all judgement is committed, and who hath all power in Heaven and in Earth, and is Lord of all, and appointed by God the heir of all things, He is called by the same name that they were. If there were no other reason for it, his office would give him a title to it: because he is the Lords Christ, anointed by God to the highest dignity and government under him, not only over that Country, but over all Nations on the Earth; who, by believing on him, were all to be made a chosen generation, a royal Priesthood, an holy Nation, a peculiar people, 1 Pet. two. 9 But to show his most excellent greatness he is called the Son of God, with two marks of his preeminence above all other who have had that name: First, he is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Son, that eminent King, the King of Kings; like to whom none ever was. For, secondly, whereas those sons of the highest spoken of before, were to die like other men, Psal. 82.7. and to fall like one of the Princes, in other Countries, He is called the Son, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of that God who liveth, xuj. Matth. 16. that is, of the immortal eternal God: And by consequence is like his Father, an everlasting King, of whose Kingdom, as the Angel told his Mother, i. Luke 33. there shall be no end. Thus the Author of the Epistle to the Hebrews, who understood this language well enough, hath discoursed in the First Chapter. Where he proves that Jesus is the Son of God in a more eminent sense than any Angel in Heaven, according to those ancient prophecies before named, concerning David and Solomon, as you read ver. 4, 5. From whence the Jews learns to call the Messiah, who they confess is in those places mystically spoken of, by that name of the Son of God. Which the Apostle there shows is the greatest name of excellence, and signifies the highest honour and dignity; such as God hath conferred upon no other. And then he proceeds to show, that according to other prophecies which speak of his supereminence his Throne is for ever and ever: (ver. 8.) For God, who is his God (in a peculiar manner loving and rewarding him) hath anointed him with the oil of gladness (preferred him, that is) above all that partake of Kingly dignity, ver. 9 He hath made him indeed his firstborn, the Prince of all the Kings of the Earth (as S. John speaks, i. Revel. 5.) to whom we are to submit ourselves with the greatest devotion of spirit, and from whom we may then expect Protection, Blessing, and the noblest Rewards. For he is the long expected Son of God, who excels all other that were ever called by that name; the King of inconceivable Majesty, whose splendour could not so much as be foreshadowed by Solomon in all his glory. Thus Nathanael I observe puts these two expressions together, in his confession of our Saviour, out of a vehement affection redoubling his words, Thou art that Son of God, thou art that King of Israel, i. John 49. This is the business upon which we are to examine these Witnesses; we are to consider what they say to this point, that the Lord Jesus was sent from God as Moses had formerly been: only Moses as a Servant, but he as a Son (according to what you read, iii. Heb. 5, 6.) with a fullness of authority, with all the power of God; so that we may confidently rely on every thing that he hath said, as the very mind and sense of God. This if we can hear them speak, they are witnesses so beyond all exception, that we cannot choose but reverence him, and receive him, and obey him, and put our trust in him, and rejoice in his royal favour and love evermore. For the first three are no less persons than the Father, the Word, and the Holy Ghost. Whose gracious assistance let us humbly implore, that this and all other our works may be begun, continued and ended, to the glorifying of his holy Name. A PRAYER. O Father of lights, from whom comet● every good, and every perfect gift illuminate my mind in these Meditations that I may be able to enlighten others, an● lead them into a good understanding in a●● things. Guide and direct my thoughts, tha● I may reason and discourse aright. Shine into all our Souls by the light of the glorious Gospel of Christ, John. 6.40 that we seeing the Son, may believe on him: and being made thy childre● by adoption and grace, may be daily more an● more renewed by thy holy Spirit. Settle i● our Souls that mighty faith, whereby we may have power and strength to have victory, and to triumph over the Devil, the World, and the Flesh. Strengthen it every day by constant Meditation on those things, which thou, O Father, Son and Holy Ghost, hast so many ways declared to us: that it may grow still more victorious, and we may feel the happy fruit of it in greater joy and triumph of spirit, in assured expectation of the Crown of righteousness, which thou hast promised to all faithful Souls. O that none of the enticing allurements of this world may ever more deceive us, and steal away our hearts from our true happiness: nor any of the troublesome passages of this life ever hereafter dishearten us, and divert us from the pursuit of it: But the Faith of Christ may so entirely possess our hearts, as to keep us steadfast and upright, in the midst of all the temptations, of what kind soever they be, that assault us. And looking up unto Jesus the author and finisher of our Faith, we may still say with true resolution of spirit, Thou art the Son of God most high, thou art the King of incomprehensible Majesty, thou art the Lord of all. We will constantly adhere to thee, as thy faithful subjects. We will follow thee in faith and love, and patiented obedience to the very death. And hope that as we feel, by thy power in us, we are the children of God, so we shall be heirs, heirs of God, joint-heirs, with thee, O blessed Lord; to whom, with the Father and the Holy Ghost, be glory and dominion for ever. Amen. CHAP. II. Concerning the Witnesses in general, and the Testimony of the FATHER in particular. IF any man urge us to receive a thing which is new and strange, we either turn away our ears, if we take him for a frivolous person, or else require him to show us good evidence for what he says, if he seem to be wise and serious. And the more importunate he is to be believed, the more earnest we are to know what he hath to show for himself, and to call for his proofs: in which if he fail or they come not home to the purpose, he is so far from gaining any credit with those who examine them, that they prove a very considerable argument against him. Especially when he pretends to come from God, and to bring us messages from Heaven, we all expect the clearer and diviner demonstrations, before we can resign our mind unto him. For that which is to make all things credible, must have very pregnant Reasons accompanying it to win credit to itself. If that which stands as a reason for all that a man says, be not itself grounded upon the clearest and most undeniable, it turns against him and proves nothing but a confutation of all that it was brought to assert. Now Jesus pretending not only to this honour of coming from God (which is a sufficient Argument for any thing that he says in his Name) but also to an higher Dignity of being his Son; and so of being privy to all his secrets, of lying in his very bosom, and being invested with a power equal to the Almighty's; if He and his Apostles (who affirmed the same of him, after he was put to death, and that as a Malefactor) should be defective in their proofs of so lofty and weighty a pretention, He would be rendered of all other the most contemptible, and they become men most ridiculous, for obtruding him on the world in such a quality, upon slight or no demonstrations. For the greater and more concerning any Assertion is, which we propound to men's belief, the stronger and more plentiful Arguments they justly expect to induce a persuasion. Which if they be wanting, it is so far from being a fault not to surrender their Souls to that proposition; that it is a virtue to refuse admittance, and they could not excuse themselves from a great guilt, should they be so easy as to let it find entertainment. Nay, it is a commendable piece of caution and wariness, to suspend our belief in a matter of very great importance, though there be some considerable proofs offered; if they be not proportionable to the weight of the thing, unto which we are to deliver up no less than our Souls. Let us see therefore what evidence this Follower and Favourite (as I may call him) of Jesus produces and lays before us, to make good this, which he preached for a certain truth; that He is no less than the Son of God. Let us hear what his Witnesses say, for so he calls his proofs, to this great point; and consider whether they speak so home to it, that we cannot reasonably refuse to believe it. The office of a witness is to give in all the evidence he can for the clearing of any matter in question; for this very end, that there by the controversy may be decided upon his credit. When the Apostle therefore calls for his Witnesses, who are ready he saith to justify this which he asserts, if any body make a doubt of it, or be not well settled in this belief; his meaning is, that it relies upon such solid grounds, that no man shall be able to deny Jesus to be the only begotten of the Father, the Christ of God; unless he can disprove the Authority of his witnesses, which he was sure would never be in any man's power to do, they were of such known verity. If this be called in question, whether Jesus be the Son of God or no, if any list to bring it to trial, and examine it before the bar of impartial Reason; S. John here offers his witnesses, faithful and just, of undoubted Truth and Integrity, who shall make it good: So that if you will hear them, and consider what they say, and then give sentence according to their evidence, you must needs judge that he is what he said he was, The Son of God most high; and quit him in your Consciences of all the calumnies & aspersions of the Jews, who said he was a deceiver of the people. Now the witnesses that he brings, you see, dwell in two very distant places; three of them in the Heavens, and the other three in the Earth. From these two several regions they give their Testimony; the former from above, the later here beneath. For when the Apostle says that there are three, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, testifying or bearing witness in the Heaven, and as many that do the same, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on the Earth; the meaning is not that the First three gave their testimony to those that are in Heaven, and the last three to those that are on Earth: but that the First three witnesses are themselves in Heaven, and the other three were on Earth, and so from thence they gave their testimony to Jesus. They that dwell in Heaven delivered their testimony and justified this Truth from above, and the other residing on the Earth did there speak to it, and make it good. Let us first hear these supreme and Heavenly witnesses, and take under examination what they declare concerning him whom we acknowledge for our Lord, and what Authority he hath, according to their testimony, to exact all obedience of us, as he is the Son of God. And first of all let us begin with the witness of the FATHER: for the truth is, that as he is the First, and the Beginning of all things, so he did first testify of Jesus; and by his voice from Heaven proclaimed him to be his Son, before He, or any else was so bold as to affirm it. And as he being the First, did bear witness to him, before any of the rest spoke a word; so, according to the number of these Heavenly witnesses, He gave his Testimony of him three times. I. The first time was when our Saviour began to appear publicly among the people; coming out of his privacy, from Nazareth of Galilee to be baptised of John in Jordan. Matt. 3.13. Mark 1.9. He had no need indeed of that Baptism, as John affirmed and our Saviour did not deny: but as became one who had put himself into the state of our meanness, and appeared in our sinful flesh, he would omit nothing that belonged to the duty of a pious person. And therefore he would have the Baptist do to him as he did to others, knowing that he exercised this Ministry by the appointment of God; whose institutions ought to be reverenced, and to whose will all good men ought to conform themselves. Now he had no sooner given this example of humble obedience, but as he came out of the Water, God the Father of Heaven declared him in express terms to be what S. John here says he was, his only Son. Which testimony of his is recorded by no less than three Evangelists, as you may find if you read iii. Matth. 17. i. Mark 11. iii. Luke. 22. who tells us that he saw the Heavens at that time, opened to him, and a Divine Glory come from thence and settle upon him, which was followed with a voice from Heaven, saying, This is my beloved Son, in whom I am well pleased. So S. Matthew reports the words of God the FATHER (from whom this voice came, it is plain, because he calls Jesus his Son) or as they may be rendered more emphatically, This is that Son of mine, that beloved one (whom the Prophets promised, particularly xlii. Isaiah 1. God would send to them, as Tertullian well expounds it) who is most dear to me, and shall declare my whole will and pleasure. There is a mark set before it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lo, or behold; that we may all attend and listen diligently to this voice: for now the word of God came to him (as he speaks in another place, I told you, concerning those who were called Gods under the old Law, x. John 35.) and in an audible manner authorised him, to begin to act as the Christ of God, whom He had anointed, as you shall hear, with the Holy Ghost, just at this moment, when He declared him his Son, by this voice from Heaven. Which, if you carefully observe it, is expressed by the other Evangelists in such a manner, that we may understand it was directed to himself; as that commission which was sent him from Heaven, to give him power to exercise the office of God's supreme and only Minister in this world; in whom alone he was well pleased, and in none else, but by him. For S. Mark says the voice was in these words, Thou art my beloved Son, in whom I am well pleased. Which plainly tell us that he spoke to Jesus (and not merely of him) that he might be confident He was the person whom God had now sanctified and sent into the world. And so S. Luke hath recorded it more fully and expressly, Thou art my beloved Son, in thee I am well pleased. As if he had said, Thou art the person to whom I have a favour above all others. I have anointed thee above all thy fellows: none that have had this name, are so dear to me as thou art; to whom I commit my authority, and invest with my power, and intrust with all my mind and will. Now because we all suspect private Revelations, and think it no sufficient ground to believe one that says God spoke to him, unless he can bring some other very credible person besides himself to attest that he also heard it, or be able otherways to demonstrate it; God was pleased therefore, not only by other means to verify this, but so to direct S. Matthew's pen, that he hath as good as told us, that the voice which was directed to Jesus himself (telling him he was his Son) was uttered likewise in the audience of John Baptist, a person famed for his sanctity, reverenced by all the Nation of the Jews, and acknowledged to be a Prophet. Though it was delivered I believe in those words and syllables wherein S. Mark or S. Luke have set it down, for as the Heavens were opened unto him (iii. Matth. 16.) and he saw the Spirit descending, so the voice which accompanied it, spoke in all likelihood unto him; yet it being heard also by John, who had baptised him, and who saw all that went before it as he himself declared, it was as if God had said to him, This is my beloved Son, etc. and therefore so S. Matthew relates it. The Father Almighty by this voice awakened the attention of the Baptist, and bade him, as it were, mark it, that this person to whom he now spoke was the Messiah; who now entered upon his office, being declared the Son of God, and should increase and grow (as he presently after discerned, iii. John 30.) till he came to be declared by the Resurrection from the dead, the Son of God with power (as S. Paul speaks, i. Rom. 4.) that is, with all the power belonging to his office, of Lord of all things, the great King of Heaven and Earth. Till this time he knew no more of the Christ, but that he was coming, God having ordered him to make way for him; and that he should immediately appear, and be so much superior to him (iii. Matth. 11.) that he should not be worthy to be one of his meanest servants: His countenance he was not acquainted withal, nor could he say, this is the person, when he met with him, as he himself confesses, i. John 31. But thus much he was told by him that sent him to Baptise, as he there declares, ver. 33. that on whom he should see the Spirit descend and remain, he should conclude that person was the Messiah, from whom they might expect the gift of the Holy Ghost, which had been so long a stranger to their Nation. And accordingly, having some intimation of him from the Spirit, as soon as Jesus offered himself to receive his Baptism (iii. Matth. 14.) immediately after he was confirmed in his belief that this was the Christ, by the fulfilling of the former sign (i. John 32.) And thereupon publishes it openly to all in these words, ver. 34. I saw and bare record (i. e. gave my testimony of him) that this is the Son of God. So God himself taught him to call our Saviour; for it should seem by the words of S. Matthew, that he had this further ground to believe it, and so was furnished with greater ability to testify it; that he heard the voice from Heaven as well as saw the Spirit descend upon him. Though the Father spoke the words to Jesus, yet it was in the presence and hearing of this person (who was sent from God to be his witness, i. John 6, 7.) and as if he had said to him, This is my beloved Son; mind what I say; go and testify that this is He in whom I delight above all others. Thou mayest be sure of it, for I tell thee so, who gave thee all the Authority thou hast. And accordingly you read that he went and did his office, for which he was sent; that is, He bare witness of him, and cried, saying, This was he of whom I spoke, He that cometh after me is preferred before me; for he was before me, 1. John 15. which he repeats in the same Chapter as his record (ver. 19) in behalf of our Saviour, on two other occasions, ver. 27. and 30. to let them know that the person of whom he gave this testimony before he was baptised of him, was now come, and exalted to a far higher dignity than himself, being a more mighty person, as the rest of the Evangelists speak, no less than the Son of God. This he means by being preferred before him, appointed by the Father of all to an incomparably more excellent office which he entered upon after the preaching and baptism of John; who began indeed his Ministry before Jesus, but it was not because he was greater, but rather because he was less, and came to prepare his way, who was, as he acknowledges, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first of the two; not only in regard of his Divine Nature, but in regard of his sublime office, into which he was now put, by being pronounced, the beloved Son of God, by this voice from Heaven. Which the Devil himself, one would think heard, and understood to be such a testimony concerning Jesus, as committed the greatest Ministry to him, and was a Divine warrant to go in God's name to the world, as Moses, after the Angel spoke to him out of the bush, did to the Jews. And therefore when immediately after this our Saviour was led by the Spirit into the wilderness, the Devil would have had him give some proof of his Divine power, as Moses did, or rather show himself, by a greater evidence than Moses gave, to be greater than he: that he might be satisfied Jesus was no less than the voice declared him, the Son of God. So you read iv. Matth. 3. that the first thing he said to him was, If thou be the Son of God, command that these stones be made bread. As much as to say, Thou art now in a starving condition (for he had taken no provision with him into the wilderness, resolving to depend on that God who had expressed such love to him, as to own him for his Son) here is a fit opportunity for thee to exercise thy power, if thou hast any, by bidding these stones turn into loaves, which will be a greater wonder than Moses his bringing Manna out of the clouds, and show indeed that thou art God's Son. To which our Saviour answers, as you read in the next Verse, out of Moses himself (viij. Deut. 3.) and tells him he might learn from that story of the Manna, there was no need he should employ his power, which God had committed to him, on this fashion; for as the Israelites were maintained in the wilderness after a miraculous manner, so might He: who would prove himself to be his Son, not this way by turning stones into bread, but by trusting in God, and leaving him to provide for him as he thought good. That's his meaning when he says, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. And so in the following temptations he still held to this, that he was sufficiently satisfied he was God's Son, and would not demand any farther proof of it, but such as he himself would give, who at last, ver. 11. ordered the Angels to go and minister unto him. To carry him food, it is like, and congratulate this his first victory over the enemy of mankind. Who was not so dull, but he learned by this and many other things afterward, wherein he felt his power, that this voice from Heaven was no vain rumour, no empty insignificant sound, but a true report of the very mind of Almighty God: which he himself was forced to proclaim as loudly as any body else. For you find him, not long after this, with a whole Legion of his companions, acknowledging Jesus to be the Son of God most high, and with humble prostrations worshipping him, whom he had the confidence before to persuade to worship himself; crying with a loud voice for God's sake that he would not torment him, v. Mark 6, 7, 8. viij. Luke 28. Nay, he was sensible, one would think, of this as soon as ever that temptation was ended. For you read that immediately after it, Jesus returned in the power of the Spirit into Galilee, iv. Luke 14. and there at Capernaum met with a man that had a spirit of an unclean Devil, who cried out with a loud voice, saying, I know thee who thou art, the holy one of God, ver. 34. which is thus interpreted, ver. 41. The Devils came out of many, crying out, and saying, Thou art Christ the Son of God: For they knew that he was Christ. But our Saviour would not be beholden to them for their suffrage; it was sufficient that God had declared him his Son, and that John Baptist attested as much, and that the works which he did (particularly his dispossessing them of their strongest holds) bare witness of him. And therefore he imposed silence on them, as the Evangelist there tells us; both because they might by their loud acclamations to him, give the Pharisees occasion to calumniate him, who were too forward to say he had confederacy with the Devil; and because it was not fit this should be published in so many words, no not by his Apostles (xuj. Matth. 20.) till after his Resurrection and his Ascension to the Throne of his glory, and the coming of the Holy Ghost; which demonstrated he was completely made both Lord and Christ, as the Apostles then openly declared, two. Acts 36. But till then it seems to have been the work of the Father alone or principally to bear witness of him: for John Baptist was his voice crying in the wilderness, and the works our Saviour did were those which his Father had given him to finish, and the Spirit was the Finger of God, which pointed men to him, as I may so speak, and bid them receive him as his beloved Son in whom he was well pleased. And shall we not receive this for the greatest Truth, when God himself says it? shall we not let him dispose of our Faith? is not He the Truth? is it possible for him to falsify or deceive? or do we imagine He cannot declare his mind, and speak to us as we do one to another? He that form the mouth, cannot He speak? is his power less than ours? can we manifest what we would have and make it understood, and cannot He in the same manner make us know his will and pleasure? If his express testimony then be of any force, here you have it, by an audible voice from Heaven: And John the Baptist, whom the Jews, the Enemies of our Saviour, durst not but reverence, bare record to him thereupon, that Jesus is the Son of God. Now if any one should say that the certainty of this relies upon the testimony of one single person, and that it is possible he might hear amiss (though there be no colour for such an objection, he being a Prophet, and acknowledged so to be by those who did not acknowledge our Saviour, yet) that this great truth might not depend upon the credit of John Baptist alone, though a man well acquainted with the manner of Divine Revelations; the FATHER was pleased a second time, and in the audience of more witnesses than one, to declare again what he had said before, that he was his Son. II. This was in the Holy Mount, as you may read in the xvii. Matth. 5. and in the two following Evangelists, ix. Mark 7. ix. Luke 35. where the Father of all was pleased to declare in the same terms, as he had done at his Baptism, and with an audible voice, which astonished those that heard it (xvii. Matth. 6.) That he was his beloved Son, in whom he was well pleased: to which Declaration he added this command, HEAR HIM. That is, be assured that what he says to you, is the Truth; and what I speak to the world, it shall be by his mouth. Now this voice was uttered in the hearing of no less than three persons, whom our Saviour had selected from the rest of his company, to attend him unto this Mountain, where God appeared to bear witness to him. Of which three, this Disciple S. John was one; who therefore might with the greater confidence urge here the Testimony of the Father, which he himself heard. And unless they to whom he writes this Epistle could find him false, and guilty of forgery in any other relation, they had no reason to call in question his honesty and faithfulness in this report: which is the more considerable, because there were others who heard it as well as he, who might be appealed unto, and asked about it. One of those who were there present and heard it together with him, was S. Peter; a man timorous enough, and apt to deny a Truth, and therefore of no such courage as to support a Lie, with the danger of his life. Who writing to Christian people, as S. John here doth, commends this voice to them as a sure witness of that Truth, which he was shortly to seal with his Blood; and professes his own sincerity in the relating of it. Read with attention 2 Pet. 1.14, 15, 16, 17, 18. where he tells them that our Lord having shown him he must shortly die (when it is no time to dissemble with God or Man) he would endeavour to settle in their minds such a solid ground of faith, that, when he was gone, they should stand unshaken, if they did but remember it: And that it was not a thing he had received by hear-say, much less a devised story that had been forged in his own brain; but a matter of which he was an eye and earwitness, of which he, and others also, had a certain, clear and perfect knowledge. For they saw then the glory wherein Jesus was, and they heard the forenamed voice come from that excellent glory, which could be no other but the glory of the Father. Then, and there in that Mount, Jesus received from the Father honour and glory, when there came forth from the mouth of God this voice, in all their hearing; This is my beloved Son, in whom I am well pleased. Here it will be necessary to take notice, that the voice, as all of them relate it, was directed not to him, but to those who were there present with him. None of them say, that it spoke thus, THOU art my beloved Son, etc. (according as S. Mark and S. Lake report the former voice) but they unanimously tell us in these four places, which I have named, that it was delivered in the other form, THIS is my beloved Son, etc. As if He spoke to the company that attended him, and bade them observe that here He owned this person to stand in such a relation to him, as he and John Baptist had professed. The former voice might come for his sake; but there being no need of his further satisfaction, this was for theirs; that they might steadfastly believe, and that they might be competent witnesses of him, and persuade others to the belief of that, which upon their own certain knowledge they could affirm, was the very mind and will of God. I shall have occasion hereafter to make a further enquiry into both these Testimonies which the Father gave to his Son Jesus, and therefore I shall now dismiss them with some observations concerning this: which will much help to illustrate it, and add to the force of it. The First is, that our Saviour having at this time sequestered himself, with three of his Apostles, into an high mountain to pray to God, was transfigured before them as he was praying (xvii. Matth. 2. ix. Luke 29.) so that his face did shine as the Sun, and his very garments were all glistering. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as S. Greg. Nazianzen speaks * Orat. 35. p. 575. ) showing beforehand what he was to be hereafter; and making an introduction to the glory in which he should shine, in the high and holy place at the right hand of the Father, where he makes perpetual intercession for us. For to shine as the Sun is a phrase expressing something belonging to celestial Majesty in the Kingdom of the Father, xiii. Matth. 43. The white and splendid garments also, it were easy to show, were proper to Kings and those who waited on them, iii. Revel. 4. The Ministers and royal attendants in the Heavenly Court, were wont always to appear in such radiant brightness; though short of this wherein our Saviour now began to shine, as the King, ere long, of Heaven and Earth. For so S. John says, i 14. We beheld his glory, as the glory of the only begotten of the Father. And S. Peter when he speaks of this says, 2 i 16. We were eye-witnesses of his MAJESTY. Of which, that they might be assured, this was a true representation, you may observe, secondly, how they saw a very great Glory appear and approach towards them; called by S. Mark and S. Luke simply a Cloud, but by S. Matthew xvii. 5. a bright cloud: which had usually been the token of the presence of the Divine Majesty. And therefore it is called by S. Peter in the place before named (ver. 17.) the excellent or magnificent glory: and the voice which came out of it, is said (ver. 18.) to come from Heaven, because it came forth from the presence of God, of which this bright cloud was the visible sign. For so He appeared anciently to the Israelites, in a cloud that had a splendour or shining light in it, like to the hottest fire, which sometimes brightly glisteren and sometimes was obscured. So you read, nineteen. Exod. 18. that the LORD descended in fire upon the famous Mount Sinai, and a little after, xxiv. Exod. 16, 17. how the glory of the Lord dwelled upon that Mount, and the cloud covered it (i. e. the glory of the Lord) for the space of six days: and then on the seventh day He called unto Moses out of the midst of that cloud: And the aspect of the glory of the Lord was as fire that or glowed with great ardency in the sight of the children of Israel. That is, on the seventh day, that Glory was revealed and broke forth out of the cloud, wherein for six days it had been wrapped up and hidden from their sight. And so you read in the xl. Chapter of that Book, that as soon as Moses had reared up the Tabernacle for the constant habitation of this Divine presence, the cloud covered it, and rested upon it without, and the glory of the Lord filled it within (ver. 34, 35.) which is presently after explained to be a fire, which by night appeared upon the Tabernacle to guide them in their journey. This is that bright flame, which frighted them when they murmured against Moses, called the glory of the Lord appearing in the cloud (xuj. Exod. 7.10. and xuj. Numb. 42.) threatening to devour them if they were not more obedient. Such a glory, but more pure and more delightful to behold, there was now upon this Holy Mount, as S. Peter calls it: to make them apprehensive that now they were in the presence of God; who as he did on that Mount (to speak in the words of Tertullian) initiate their forefathers in the Religion of Moses, by showing his glory and by his voice; so here on this * Agnosce formam loci, etc. L. 4. adv. Marcionem, C. 22. was going in the same manner to give testimony to them concerning his Son Jesus, and to confirm them in the belief of whatsoever he should teach them. For, thirdly, this was not Mut●. Nubes, as the same Tertullian there speaks, a dumb cloud, a silent glory; but a voice came out of it, which was Novum Patris testimonium super filio, the Father's New testimony concerning his Son. In which testimony He was pleased to apply those very words to Jesus, which had been spoken by Moses concerning a Prophet whom he had bid them look for after him. For in the xviii. of Deuteronomy he tells them from God himself (ver. 17.) that there should be raised up to them a Prophet like unto him, into whose mouth (ver. 18.) the Lord would put his own words, and who should speak all that he should command him; UNTO HIM SHALL YE HARKEN, ver. 15. as much as to say, Be sure you attend to his words, and give obedience to them. Now these very words and syllables HEAR HIM, are, by that God who made that promise to Moses, spoken in this place to the Disciples with a manifest application to Jesus: clearly denoting him to be the person whom Moses foretold the Lord their God would send, to declare his mind unto them, as he himself already had done. And that this was really the voice of God, as much as that voice which spoke to Moses, we have the greater reason to conclude from this following, which is the fourth, observation. That Moses now stood by and heard it: and from thence learned a great deal more than he knew when he wrote his Book; that this person of whom he spoke was more than a Prophet: being the Son of God's dearest love. For these words which declared him so, were spoken there where he was present: who durst not contradict them, as sure he would have done, had he not known them to be the very voice of God and no delusion. I need not enlarge this; because the Evangelists tell us so plainly, that not only He appeared in glory talking with our Saviour upon this Mountain, but Elias also accompanied him, which is next to be considered. Who being a great Prophet might pretend as fairly as any other man, to be the person designed by Moses in the words forenamed; and yet consented by his silence to the same undoubted Truth, that the prophecy of Moses was not till now fufilled, but had its utmost completion in Jesus. And indeed this voice from Heaven, making such an open Proclamation concerning Jesus, before him that gave the Law, and before the chiefest of the Prophets who had asserted it, and being heard by them with the profoundest silence, without any contradiction; it did as good as tell the Apostles that they might be assured this was He of whom the Law and the Prophets had spoken, whom they were now to give ear unto; and that the Law and the Prophets must from henceforth give way to an higher Revelation from God, by this Jesus. If this had not been true, we cannot but think that this great Zealot Elias, who had been always so jealous for the Lord of hosts, (1 Kings nineteen. 14.) and this trusty servant of God, Moses, who was so faithful in all his house (xii. Num. 7.) would have presently entered their protestation against it; and required the Apostles in the Name of God, to give heed only to their voice, but not to this. Which now might the rather be believed to come from Heaven, because these inspired persons reverence it, and dare not venture in the least to speak against it; when they were highly concerned so to do, if it had not been the voice of God. And if any one shall ask, how these Disciples could tell that these two were Moses and Elias, whom they never saw; I think Theophylact hath well resolved it: that they knew them not by their faces, but by their discourse. Certain it is that persons living in far distant Countries, known to others merely by their works and manner of writing, have, after a little converse at an unexpected meeting, been challenged by the Names that their Books carried, without the help of any noted character in their face to distinguish them. Nothing is more common than the story of Erasmus, whom his Friend here in England greeted by his name, after a few repartees passed between them; though he had never seen him, and little thought then to embrace him. Now we are expressly told by all the three Evangelists, that Moses and Elias talked with Jesus; and by S. Luke, that their discourse was concerning his decease or departure out of this world, which he should accomplish at Jerusalem: and consequently, it is very probable, of the glory that was to follow it by his Resurrection. Which conference the Apostles hearing, they might easily know, though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by their pictures, which many of that Nation held it unlawful to be made, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from their words and discourse (wherein either Jesus or they, before it was done, had occasion to mention their Names or their offices, or to describe their persons) that they were none else but those two men, who then appeared to them. And it is possible, as Theophylact adds, that Moses might say, I acknowledge thee to be the person, whose death I prefigured, by the Lamb which was slain at the Passeover: And Elias might join with him and say, Thou art He whose Resurrection I did likewise fore-show, by calling again the Widow's son to life. Some such kind of discourse we may reasonably conceive passed between them, whereby they discovered themselves to be, the one the Lawgiver, the other the noblest of all the Prophets: who now came to wait upon Jesus, and acknowledge that he was greater than they; as the voice from Heaven presently testified, which declared him the beloved Son of God, to whom now all must attend, as they had formerly done to them. And therefore it is very remarkable (which is the last thing I shall observe) that no sooner was this voice heard, but Moses and Elias vanished and were seen no more. As much as to say, That Jesus alone was now to be heard; the Law and the Prophets were gone, and had nothing to do, but only to serve him. So S. Mark relates, ix. 8. that suddenly when they had looked round about (after the hearing of this voice) they saw no man any more, save Jesus only with themselves. They turned their eyes every way to look for Moses and Elias, but there was no further news of them. Nay, S. Luke tells us, ix. 36. that in the very uttering of the voice from that Heavenly glory, they disappeared. So those words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, plainly signify, While the voice was speaking, Jesus was found alone. The clould out of which it came, covered them and took them into it. At the same time it opened itself, to manifest him and to obscure them: that it might be evident the voice spoke of him alone and none else; there being no body but He to be seen by his Disciples, when it came forth from the presence of God. So you read in all the Evangelists, that the cloud which appeared, over-shadowed them (viz. Moses and Elias) whereupon the Disciples were afraid (as S. Luke tells us, ix. 34.) as they (that is, Moses and Elias) entered ●●to the cloud: imagining it is like that it would approach nearer, and spread itself over them; who dreaded to enter into it, as they saw those two persons did. But there was no danger; it only parted Moses and Elias from Jesus, and left him alone, and then came the voice out of that cloud, where Moses and Elias were with God, giving their assent to what it said, This is my beloved Son, hear him. Him, I say, Non Mosen jam & Eliam (as Tertullian * L. 4. adv. Marc. C. 22. I now observe interprets it) Not Moses and Elias; who were shown, as his language is, in the prerogative of brightness, and then dismissed, as being now discharged both of their office and of their honour. Thus I have briefly explained the second Testimony which God the Father gave him, in the audience of three of his Disciples; who had a vision also, at the same time, of the glory wherein he was to shine, after his departure out of this world. To which testimony, our Saviour would not have those Disciples, as yet to add theirs: but to keep this as a secret till he was risen again from the dead, xvii. Matth. 9 It was fit for the Father alone to speak now, from whom they were to learn what Jesus was: that being fully satisfied they might be the better able to speak of him then, upon their own knowledge; who had been eye and ear-witnesses of the honour and glory which he received from God the Father, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice (S. Peter I told you openly avers, 2 i 17, 18.) he and others heard, when they were with him in the holy mount. But if any one should be so suspicious and distrustful, as to think that the Testimony of three persons is not sufficient, to beget belief in us of such a wonderful thing as this is, that God declared Jesus to be his Son; though there is no just reason to doubt of any thing that is established out of the mouth of but two good witnesses, yet such was the condescension of God the Father Almighty, that he was pleased a little before our Saviour's decease, which Moses and Elias spoke of, to give his testimony to him again, and to declare this more publicly, which was shortly to be proclaimed in all the world. III. For this Third voice which the Father was pleased to send from Heaven, to bear witness to him, was not heard by so few as two or three, but by a great multitude of people; which makes our belief of this Truth to rely still upon surer grounds. For you read in the xii. John 1, 2, etc. that a great company of people having heard what a miracle our Saviour had wrought upon Lazarus, whom he raised from the dead a little before at a neighbouring town; flocked out of Jerusalem to meet him, as he was coming thither to the feast of the Passeover. And being convinced that he was that King of Israel whom the Lord by his Prophets had promised to send in his name, they met him with Palms of joy and triumph in their hands, and with the loudest acclamations of praise in their mouths; spreading their garments also in the way (as other Evangelists tell us) to do him the greater honour, and wishing him all prosperity in his new Kingdom. In this crowd, or among the rest of the people who were come to worship at the feast, there were certain Greeks, as you read ver. 20. who were desirous to see Jesus, whom the multitude thus magnified; and, it is likely, wished to have some proof given them, that he was such a person as fame reported him. Now the first thing our Saviour answers to those who presented them to him (which must be diligently noted) is that ere long He should be glorified. But first he must take the Cross in his way, and then the glory he should attain thereby would be exceeding great; for his death would produce most precious fruit, and be the means of enlarging his Kingdom, and bringing innumerable such Gentiles as these were, unto God, ver. 23, 24. And thereupon He persuades his Disciples (ver. 25, 26.) to adventure their lives, according to his example, for the good of mankind; which would redound also very much to their own honour. As they might see already in Moses and Elias (who appeared, S. Chrysostom thinks, for this end among others, to strengthen and encourage their Christian resolution in their sufferings * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. 56. in Matth. ) but should be more fully satisfied when they saw him ascend to that glory after his sufferings, of which they had beheld but a shadow, when those two illustrious persons came to wait upon him. A difficult work indeed it was, at the thoughts of which He himself could not but be something sad (ver. 27.) and wished, according to the inclinations of Nature, there were some other way, if God pleased, to deliver mankind. But since he had sent him into the world for this end, that he should lay down his life for our Redemption, he resolves presently to submit to God, and desires only this one thing of him, ver. 28. Father, glorify thy Name. As much as to say, I know thou art my FATHER, and since it is thy pleasure, to which I will always submit; behold, I offer myself now to be an instrument of thy glory by my passion, as I have been hitherto by my preaching, and the works thou hast done by my hands. I am content to receive the glory which I expect, and just now told my Disciples I shall receive, in this way of humble suffering thy will and pleasure. I am desirous thou shouldest first be glorified; and if my death will serve that end, I am ready to part with my life, for I know thou wilt be much more glorified by my Resurrection and Ascension to Heaven. There is no reasonable doubt to be made of the truth of this interpretation; for they glorify God most remarkably who die for the testimony of the Truth, xxi. John 19 It is a great honour to him, that they love him more than their lives, and will take his word for their recompense, in an invisible world. This our Saviour himself calls, Gods being glorified in him, xiii. John 31. and therefore I make no question he desires here, that his Father's Name may be glorified by the same means. Now to this humble request of his, God the Father replies, by a voice from Heaven, saying, I have both glorified it, and will glorify it again. You remember what S. Peter says in the place often cited already, 2 i 17. that our Lord by the former voice from Heaven, received honour and glory from God the Father; and there is as much cause to think that in this there was the same design, to do him honour by a declaration of the glory he should shortly receive, at the right hand of God. The very connexion of these words with the foregoing, will not let us expound them otherwise. For having told his Disciples, the Son of man should shortly be glorified, but first he must glorify God by his passion, and then he doubted not but God would glorify him with himself (as he speaks, xiii. 32.) that is, by the very same means, glorify both himself and his Son, who had glorified him: Yes, says God himself from Heaven, I have both glorified my Name (by what he had done for Jesus, and by him) and will glorify it again, by that which remained still to be done. And indeed (1.) it did him a great honour, that God was pleased to return any answer to him, who had before called himself his Son (x. 36.) and had just now addressed himself to him as his Father; calling upon him twice by this Name, Father, save me from this hour, ver. 27. Father, glorify thy Name, ver. 28. It was as much as to say, He owned the relation, allowed his pretences, and intended to justify them more and more by his Divine approbation. For (2.) the Answer itself is a plain promise of the honour he would confer upon him hereafter, by his Resurrection and Exaltation; when he again glorified himself, by glorifying the Lord Jesas. You read expressly in the foregoing Chapter, that the Glory he had gotten before, was by glorifying of his Son; for he says (xi. 4.) the sickness of Lazarus was for the glory of God, that the Son of God might be glorified thereby. And therefore when he says he will glorify himself again, the meaning is, that as they had seen his glory (xi. 40.) in the raising of Lazarus from the dead, and in all the other miraculous works which Jesus had done, for which the people gave him glory (v. Luke 26. seven. 16. nineteen. 37.) So he would glorify himself more by the Resurrection of Jesus himself from the dead, and by his Exaltation to an Heavenly Kingdom. For it was the working of the might of his power (as the Apostle S. Paul speaks, i. Ephes. 19) which he wrought in Christ, when the Father of glory raised him from the dead, 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, not only in this world, but also in that which is to come. Now he glorified his Son Jesus indeed, as S. Peter speaks, three Acts 13. and gave him a name which is above every name, that every knee should bow to him, and every tongue confess him to be the Lord: but it was to the glory of God the Father, as S. Paul tells us expressly, two. Philip. 11. Hereby he glorified his own name, as by this voice from Heaven he said he would; whose power, goodness, and wisdom, will be for ever magnified and celebrated with the highest praises, by the whole Christian Church, for setting such a glorious Prince over them, who is not ashamed to call them Brethren, and yet hath all things put in subjection under his feet; that he may protect, succour and bless them, here and eternally. Now by making this promise to the Lord Jesus, of glorifying himself by glorifying him, in this manner; He plainly bore witness to him, that he was what he pretended to be; very dear to him, his only begotten Son, and no deceiver, as they falsely and blasphemously said, who were loath to be governed by him. They ought presently to have glorified God, by honouring his Son, and acknowledging him for their Lord and Master: who had such power with God already, that he would give him whatsoever he asked (xi. John 22.) and was shortly to receive greater, even all power in Heaven and in Earth, xvii. 1, 2. For this voice, you may observe, was uttered at such a time, and so loud, that the people who stood by heard it, ver. 29. Those who were at some distance indeed, hearing only the sound, thought it had been a clap of thunder: but they who were nearer, heard it so distinctly, that they were of opinion, an Angel spoke to him. God, that is, by the Ministry of an Angel. For what is said in one place of Scripture to be done by Angels, who are his principal servants, is in another said to be done by God. As the Angel of the Lord we read, seven. Acts 30. appeared to Moses in the bush, and in the next verse, it is the voice of the Lord which from thence is said to come to him. In like manner the Angel is said (ver. 38.) to speak with him in mount Sinai; where, we are told in the book of Exodus nineteen. 20. the Lord came down and called Moses up to the top of the Mount, and there spoke to him; as here he did to our Saviour. Who tells the people it was not for his sake, that God spoke now to him; it was for theirs; whom he would have to know that when he was lifted up from the Earth (by hanging upon the Cross, which was a step, contrary to all men's opinion, to his Exaltation in the Heavens) he would draw all men to him: bring even the Gentile world into subjection to him, and bow their hearts to acknowledge his Divine authority, which the Jews opposed. He needed no further confirmation of this truth himself, who knew how dear he was to God, and that he would glorify his Name in him; but that his Disciples might be more confident of it, and the people more inclined to believe it when they heard it preached, God spoke the very same now in the ears of a great many, which he had done before to him and a few besides in the former voices from Heaven. It is true indeed, He is not called here God's beloved Son, in express terms, as he is in the other places. But this is so plainly supposed, and strongly inferred, as I said, from the voice which now spoke, that it puts the matter out of doubt, as much as the former. If he had falsely and proudly laid claim to this high relation to God, whom he calls his Father, we may be confident God would never have honoured him with such an answer; but either have been silent, or said the quite contrary: telling him, before all the company, that he would not glorify himself by preferring, but by putting to shame such an one as he, who thus arrogantly took upon him to be the Son of God. It is contrary to all reason to think that God would stoop to seek the glory of any person (as our Saviour expresses the honour he had done him, viij. John 50.) but one who stood so nearly related to him, as to be his Son: and therefore worthy to be glorified by him again and again, until He had fully judged, as he there speaks, between Him and his Adversaries; who denied him to be the Christ, but was pronounced by God to be the Prince of life. To conclude this, you may note that not long before God spoke in this manner from Heaven to them, our Saviour had said, That they had not heard his voice at any time, v. John 37. John the Baptist had, and so had three of his Disciples. And therefore John bare witness of him; whose testimony, he says, was true (ver. 32.) though he did not stand in such need of it, as if his credit could not be supported without it. No, He appealed to him, merely because they had such an high opinion of him, ver. 33, 34. otherwise he had a greater testimony than that of John (ver. 36.) which was not only the works that he did, which testified of him, that the Father had sent him: but the Father himself who sent him (note this, for he appeals now to what the voice from Heaven said) he has born witness of him, ver. 37. And if they had had any goodness in them (ver. 38.) they would have received him whom the Father sent. When did He send him, but when he spoke by that voice from Heaven? which now he utters once more in other words, for their greater and fuller satisfaction, when many of them were assembled together; that they, who had not hitherto, might hear his voice as well as Jesus himself and his Apostles; and be awakened hereby to attend to what the other witnesses of him should say, especially after he was risen from the dead. I should pass now to the Examination of one of them, were it not fit, before I part with this, to take notice of a Tradition which runs among the Jews, concerning this way of Revelation by a voice from Heaven; which they say was very usual in those ages. The Doctors deliver (so their words are in the Babylonian Talmud * In the title Sanhedrim, cap. 1. ) that from the death of the latter Prophets, Haggai, Zachariah and Malachy, the Holy Ghost was taken away: but yet notwithstanding they had the Ministry of the Bath Col, i. e. the daughter of a voice. By that name they call this way of Revelation, because they say it was not a full and strong voice which they heard, but a voice coming out of another voice, and heard when it was gone. Just as sparks, say they, are called Been resheph, the sons of an hot coal, because they leap out of the fire; so is this called the daughter of a voice, because it resulted from a voice, and came, as it were, out of the womb of it: being a kind of Echo after something that was spoken, which they could not understand; but only caught hold of this tail, as I may call it, and conclusion of it. And they would have us believe, that as under the first Temple they had the benefit of Prophecy, Urim and Thummim, and the Holy Ghost; so this succeeded them under the second Temple, and was proper to that age of the world: being then only in use, when all the other were wanting. Hence many Christian writers of these latter times, have fancied that God therefore declared Jesus to be his Son by a voice from Heaven, because it was the only way wherein he then communicated his mind to the Jewish Nation. Paulus Fagius think was the first that started this notion of the Bath col: which was a praeludium b● imagines to that true, Divine and Heavenly voice, which was to speak to them indeed from Heaven; that is, our Lord Jesus Christ. To whom the Bath col itself gave testimony, when it said, This is my belove● Son in whom I am well pleased. But 〈◊〉 name shows it was not the true voice from Heaven, but a mere type, signification and testimony of that true voice and word of God which was to come shortly and speak to them. To whom alone this Bath col told them they must all hearken. Thus he writes upon the Chaldee Paraphrase * In xxviii. Exod. 30. . And he had said the same before in his notes upon the Fifth Chapter of Pirke Avoth, where his word● are, that God would accustom the world 〈◊〉 little by this beginning, to that true Heavenly voice, our Saviour Christ, who was to follow; in whom hereafter the Father would be heard. But I think there is reason to doubt o● all that the Jews say about this matter their brags being many times beyond the Truth, and devised to obscure the glory of our Saviour. Who it is most likely had that honour done him now by these voices from Heaven, which was not usual in those days; for he himself tells them, as I observed before, Ye have not heard his voice at any time, v. John 37. As for that which they pretend, that this Bath col, or daughter of a voice was peculiar to the times of the second Temple, it is so far from Truth, that it is contradicted by some of themselves: who find instances of the contrary in the Holy Books. God called out of Heaven to Abraham, every body knows, by his Angel, Gen. xxii. 11, 15. And Maimonides * More Nevoch. part 2. cap. 42. observes, that he spoke to Hagar and Manoah's wife; though neither of them, he says, had any thing of the spirit of prophecy, but only heard the Bath col. Which interposed, if we could believe others, in the case of Thamar. And often whispered to Moses, as the writer of his Life, in many places, affirms. Nay, they tell us in the Eleventh Chapter of the forenamed Title in the Talmud, that Nebuzaradan heard this Bath col (before the destruction of the first Temple) bidding him make a fresh assault upon Jerusalem, and not be discouraged in his attempt, nor fear the fate of Senacherib; For the time is at hand that the Sanctuary shall be destroyed, and the Temple burnt. But that there was any such thing under the second Temple, I see no ground at all to believe. It is far more probable that they have devised a number of such stories as we read in their Books, merely to gain some credit and reputation to their Doctors. Can any man of sense imagine that God would bid Jonathan hold his hand when he was beginning to Paraphrase upon the Prophets; saying to him by a voice from Heaven, Who is this that reveals my secrets to the sons of men? And that he, like a bold fellow, stood up and said, I am the man, who undertake it for thy honour, and not my own? And yet Elias Levita has the confidence to tell us, in his Preface to these Paraphrases, that as Jonathan was going to do as much for the Holy writings (as they call them) as he had done for the Prophets, he was absolutely prohibited by another voice from Heaven, which said, Is it not sufficient that thou hast divulged the mysteries of the Prophets, but thou wilt prostitute also the secrets of the Holy Ghost? So the good man desisted, and durst not do the Angels any further service; who came to listen to him as he was expounding the Prophets. Which is as true, I make no doubt, as all the rest: and we may as well believe the Earth quaked for forty mile together, when he began his Paraphrase, and that if a fly did but sit upon his Book in which he wrote, fire came down from Heaven and destroyed it, leaving the Book untouched, as believe a syllable of these voices speaking from Heaven to him, for they have all the very same Authors. Who having got this by the end, know not when to have done with it; but tell us for the honour of R. Chanina, who saw the destruction of the last temple by Titus, that a voice came from Heaven, which said (as David Ganz reports it in his Chronology * Ad An. 4768. ) The whole world is sustained for the sake of R. Chanina my son. A very likely matter, that he should lay an obligation on so many, and no body know it but this obscure writer. Why did not all the world follow him, as they did Jesus, if he were God's Son, and they so much indebted to him? This is but a wretchedly dull counterfeit of what they had read of our Saviour, who was God's Son, Upholding all things by the word of his power, i. Hebr. 2, 3. And so are the other tales they tell in the Talmudical Title so often named, Chapter the first, of a Bath col which came from Heaven as the wise men sat in Council at Jericho, saying, There is one here who is worthy that the Divine majesty or glory (by which they mean sometime the Holy Ghost) should rest upon him, as it did on Moses; but the age wherein he lives is not worthy of that favour. Whereupon they all cast their eyes on Hillel a famous man among them. And of another voice as they were sitting together at Jafne, which said the very same words again; and turned all their eyes towards R. Samuel the less. And, to name but one more, R. Juda the Holy Doctor, they would have it believed, was assured by this voice from Heaven, that his Prayer was heard, just as our Saviour's was in the place I have before opened. For when he was dying (and it was not many days before our Saviour's death, that he prayed in those words, Father, glorify thy name) he lift up his ten fingers and said, Lord of the world, it is known to thee that I have laboured in the Law with my ten fingers, and have not received the least advantage thereby, no not in my little finger. May it please thee, that I may have peace in my rest. And then out came the Bath col saying those words of Isaiah lvii. 2. He shall enter into peace: they shall rest in their beds. Which, together with all other of the same kind, deserve to be put under no other Title, than that of the Jewish Fables (mentioned by S. Paul, i. Tit. 14.) or oldwives tales (1 Tim. iv. 7.) wherewith little children are wont to be entertained: being invented, it is likely, in imitation of the Gospel story, to adorn and support the ruinous doctrine of their Rabbins, and to bring it into some esteem with their sottish posterity. But we may as well believe the idle tale which the factious Donatists told concerning the Father of their Sect; August. Tract. 13. in Johan. to whom God gave an answer from Heaven, they said, as he was praying to him: as give ear to this Fable of R. Judah, who must be magnified by them because he was the compiler of their traditional Law. And as for R. Samuel the less, whom I mentioned before, he was the man who composed the famous Prayer against Heretics for their public Devotions; wherein they desire God that he would destroy all Heretics: whereby they mean Christians, who began in those days to grow apace. And therefore it is no wonder that he is cried up to the skies, and must be honoured with praises from Heaven. But the best of it is, these petty stories want vouchers; or those who offer themselves had need to bring some better men to be bound for their honesty. They have no John Baptists to attest any thing, much less such men as the Apostles, who with the power of Miracles and Prophecy, were ready on all occasions to pawn their lives, that they did not follow cunningly devised Fables, when they made known the power and coming of our Lord Jesus, but were eye-witnesses, as you have heard, of his Majesty, and heard the voice when they were with him in the holy Mount, which said, This is my well beloved Son, in whom I am well pleased. Those Masters in Israel also are not so cunning in their contrivances, nor such masters of their craft, but they forget the old Rule which admonishes a Liar to have a good memory. For they contradict themselves, while they tell us this Bath col was but the fag end of a voice, a kind of Echo leaping out of another voice; and yet make it deliver such long sentences. And what likelihood is there that God should grace such men as they, who had turned their Religion into vain janglings and idle disputes (witness the quarrel between the School of that Hillel now mentioned, and the Schoolof Schammai) with such Eulogiums from Heaven, as were fit to be given only to the best of men, yea, to the Son of God himself? One of these four things is far more probable. Either that their latter writers have strained the words of their forefathers too far, who meant perhaps no more by their hearing a Bath col, but that the thing whereof they writ, was as evident to them, as if they had had a Divine testimony for it. For in Pirke Avoth I observe R. Joshuah says, that jotzeth Bath col, the daughter of a voice goeth forth day by day from mount Horeb, and proclaims, saying, Woe to men because of their contempt of the Law. Which can signify no more, but that if men would listen to the Law which God gave there, they would hear how dangerous it is to disobey it. Or, secondly, there was something of a conjuration in it. For in Pirke Elieser I find * Chap. 8. , that when there was a dispute only about the Leap-year, the Governor of the School pronounced the Name with four Letters, and presently they heard a voice, saying, The Lord spoke to Moses and Aaron, etc. As if they could have this voice, whensoever they did but pronounce that single word. Or, thirdly, they were men of a strong imagination, which made them fancy they heard a voice from Heaven, when it was only a blast of melancholy fumes and vapours whistling in their brain. For this may be a fair account of those, who thought, as some among us have done, that they heard such or such a place of Scripture sounding in their ears, as an answer to their prayers or their doubts. Or, lastly, there being many Jews in our Saviour's time and afterward, who knew very well what had been reported of him, but yet continued sworn enemies to his Religion; they ventured to report the same of their own Doctors, and persuaded the people that they were approved by voices from Heaven, and therefore aught to be received by all posterity as men of a Divine stamp, who had the highest testimony from Almighty God. This I am sure of, there is nothing to make it credible that any man among them in those Ages was thus honoured by God. No body appears that dare say they heard it. Nor does any of them pretend that they saw these Rabbis shine in the least glimpse of such glory as our Saviour did, when he was honoured with that glorious testimony from Heaven, which pronounced him the Head of all principality and power. Much less were they, as S. Luke speaks, by many infallible proofs (for we rely not upon the voice from Heaven by itself alone) declared to be the men of God. And therefore, that which to me seems nearest to the truth in this matter is, that there had been a perfect, deep silence since the death of the latter Prophets, and no Revelation made of God's mind, of any sort whatsoever, in that Nation, till John the Baptist came, who was filled with the Holy Ghost, and sent by God in the spirit and power of Elias to prepare the way of our Lord. Who when he first appeared had such an approbation given him by God the Father, in the audience of John, as had not been vouchsafed to any person; and in such a manner (by a voice from Heaven) as had not been in use for many ages; but yet was the most ancient way of his communicating his mind to men. Thus God called to Adam in the Garden, and thus he spoke to Abraham, and Moses, and Samuel; and therefore so he now speaks to him who was the second Adam, the true seed promised to Abraham, the Prophet like to Moses: Testifying both to him and to others by his own voice from Heaven (which was the old way of Revelation before all others, and a clearer way there cannot be) that he was his only begotten Son. And here perhaps it may not be amiss to observe, that this voice anciently was very low, like a small whisper in ones ear: whereas the voice to our Saviour was loud and strong, making a great noise in the ears of those that heard it. So Eliphaz tells us, iv. Job 16. that in a vision which he had, There was silence, and I heard a voice. The Hebrew is exactly rendered by Mercer, I heard silence and a voice; that is, a still voice, as the Margin of our Bible hath it. And so Elias is said to hear a voice of silence, 1 Kings nineteen. 12. a still small voice, as we render it; a speech next to silence, which did but whisper very low, and made no noise at all in his ears. On the contrary you read in the place last expounded (xii. John) the voice which spoke of our Saviour was so loud and audible, that the people, who were at some distance, thought it had been a clap of thunder. It did not silently creep into their ears, but rend the clouds to make its way with a great deal of power and force into them. I cannot say that the other voice was so loud, which the Disciples heard on the holy Mount, but it was so clear and piercing, that when they heard it (xvii. Matth. 6.) they were astonished, and fell flat upon their faces. The light wherein he appeared was not more visible than the voice which testified to him was audible; and both were very amazing. Which may very well denote the excellency of our Saviour's person, and the efficacy of his doctrine, above all that had been before him. He declared God's mind more fully and perfectly, and spoke it more plainly and perspicuously. He transcended all others in both these, as much as a full voice is above a little murmur or whisper in the ear; or a speech distinctly pronounced, is to be preferred before the lisping of imperfect words. But whatsoever become of this, we may certainly conclude from the audibleness and clearness of the voice, whereby God gave his testimony to Jesus, that they are the more to be believed, who affirm they heard this voice from Heaven and report it to us; it not being easy for them to be deceived. This voice was like that of an Herald who proclaims a Prince; and it said, in effect, I have set my King upon my holy hill of Zion, Thou art my Son, this day have I begotten thee. Which had a most eminent and full completion at his Resurrection and Exaltation; but began to be fulfilled when he was tranfigured upon this holy hill, and had a representation of his future glory made to him. Which he did not assume to himself, as the Apostle discourses, v. Hebr. 4, 5. but was called unto it by him that said then, Thou art my Son, this day have I begotten thee; and said now, This is my well beloved Son, in whom I am well pleased, hear him. And thus you see, having made an enquiry into the Testimony of one of these Witnesses, the first and greatest, we find it so full and clear on his behalf, that we must either disbelieve God, or else believe in Jesus, and receive him for the Son of God. For he received more than once honour and glory from God the Father. Who was so highly glorified also by Him, that he hath now completely glorified him with himself, and therefore expects that his Name should be perpetually glorified and praised by us, in some such words as these. A PRAYER. ADored be thy love, O Lord of Heaven and Earth, adored be thy great and wonderful love, which hath thus glorified thy Son Jesus; and given us such abundant satufaction, that in him thou art well pleased. Lord, what is man that thou shouldest speak from Heaven, with so much kindness to him! that thou shouldest so often tell us, thou hast sent thy dearly beloved Son, in great humility to visit us! what an amazing love is this, that thou shouldest admit any of us into such a familiarity with thyself, as to hear thy voice, and behold the brightness of thy glory? Our heart ought to answer thee again, with the voice of joy, thanksgiving and praise. Thy high praises ought to be in all our mouths. It becomes us to say continually, with the most elevated minds and hearts, Glory be to thee, O Lord; Glory be to thee, O Lord: who dwellest on high, and yet humblest thyself to behold the things that are in Heaven and in Earth. For ever be thy Name glorified by us and by all mankind; who hast honoured our Nature so highly in the person of thy only begotten Son Christ Jesus: whom after thou hadst several ways glorified on Earth, thou hast now advanced to the Throne of thy glory in Heaven. The hearts of all mankind, with all the love they have, is too small a Sacrifice to be offered unto thee: whose love is like thyself, far beyond all that we are able to express. O that our love and affection to thee were so likewise! a most grateful resentment of thy kindness to us, greater than can be uttered! O that our minds and wills, to make some poor expressions of their thankfulness, may most humbly bow themselves and perfectly stoop to thee; who hast thus graciously condescended unto us! That we may, with the most thankful hearts, receive thy testimony concerning thy Son! sincerely reverence him as our Lord and Saviour! and obediently hearken to his voice; believing his Revelations, following his Instructions; submitting to his Precepts, and rejoicing for ever in the comfort of his precious Promises. There is all reason that we should thus study to approve ourselves to thee. And it is our interest also to be careful to fulfil all righteousness as our Saviour did: That we may have the testimony of a good Conscience at present, and a joyful hope to be openly commended and praised by thee hereafter; when we shall hear that voice of the King of glory, calling to us, and saying, Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world. Amen. CHAP. 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 verify 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 a 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 easy demonstration of the nature of the Father, as every thing that is begotten is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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, the 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 God's counsels and purposes to him, as a person that was one with him. We cannot understand less by his being in his Father's 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; nineteen. Rev. 13 after 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 he 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 justify his high Authority, which is comprehended under the Name of the Son of God; but inquire after those only, which He hath given of it, since He went to Heaven, and ascended to the Throne of his 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 splendour of the Divine glory. Read but the seven. 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 think 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 withal, though he could not overcome them. He stopped their mouths by the wisdom and spirit wherewith he spoke: 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 when the holy Spirit rested on him, that a Divine light or splendour 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 expressly 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 dwelled 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 God 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 looked 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 looked 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 fastened them steadfastly upon the Heavens, from whence cometh our help. Where He bade them all take notice (seven. 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 thus 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 bloody path, to which this assertion led him; when, if he would have held his tongue, there lay a fairer and smother 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 testify 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 spoke 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 indeed 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 God's right hand? I Answer to the first enquiry, that He saw God's glory in the same sense 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, or 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 dazzling, 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, xuj. Exod. 7. In the morning, than 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 murmur. 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. three 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● glory 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, Sat on my right hand, until I make thine enemies thy footstool? i. Hebr. 13. This is the prerogative of Christ alone, 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 God's 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. viij. 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 itself 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 honour 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 ministering in the Heavenly Sanctuary, in the quality of a royal high-Priest (for that was the posture of those that ministered 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 trodden 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 Earth; 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 secure 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, Lord Jesus receive my spirit, seven. 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 candour and sweetness of spirit, so utterly void of all rancour 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 lie to the deceiving of others; so we may reasonably believe that God Almighty would not let such an excellent man be deceived, to the ruin of himself, and the casting away so precious a life. II. But that jealousy 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 was 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. three Phil. 5. He was an Hebrew both by his Father's side and his Mothers; a Scholar of Gamaliel's, i Gal. 14. under whom he made an exceeding great proficiency; xxvi. Acts 5. and 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 bloody a rage against his disciples, that his intention was to send as many of them as he could meet withal after S. Steven, to whose death he was consenting, viij. 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 rendered out of the Syriack translation, he was as well pleased with the kill of him as any of the company. The lenity of his Master was no example for him to follow. He learned no meekness in the School of Gamaliel, but suffered himself to be hurried away with the furious spirit of the multitude, whom he accompanied in that tumult. For he undertook to secure the garments of those, who stripped 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 havoc 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 satisfy them of that by showing his Commission, xxvi. 12. In short, he breathed forth nothing but fire and sword, as we speak, against the worshippers of the Lord Jesus, being exceeding mad against them: according to the account S. Luke gives of him, viij. 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 was, when he was upon the road 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, etc. and there you will find him, who little regarded what S. Steven said, and perhaps took him for a frantic 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 dazzling 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 asked 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 so 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 wished 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 ruin 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 asked that question; but as they saw no body, so they did not hear the voice of him that spoke to him, xxii. 9 But the light they all saw, and were so afraid that there they stopped 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 fixed in that spot, and could neither speak a word nor go on a step further. As for Saul himself, he trembled and was astonished; and began to yield himself presently as a Captive to this Heavenly King, saying, Lord, what wouldst 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. And 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 midday (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, than 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 straightway, 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 ask 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 persuaded 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 received 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 Countrymen 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 learned 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 outrageous 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, and 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 man's 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 bore 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 persuasion as Saul was. Who 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 undervalved, he ran innumerable hazards, made strange adventures, and endured 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 he testified his own power and greatness; that when S. Paul was actually fallen into the hands of his bloody enemies, and made a prisoner, in order to his execution; He had nothing of greater note to allege for himself, by which to justify 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 imprisoned, 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 show 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, etc. 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 a 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 ecstasy or rapture, as he relates himself presently after the mention of the former (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 cheer, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 new 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 surprised 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 noonday, 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 loath 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 ails him now, that he thus justifies them and condemns himself? And 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 persuaded to be a Christian, xxvi. Acts 28. No man of sense 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 virtue 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 it 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 three Philip. 8. 1 Cor. iv. 9, 10, 11, etc. 2 Cor. vi. 4, 5, etc. xi. 23, 24, etc.) 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 making 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 man's 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 this 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 cheerful 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 Apostle, whose words I am expounding, his beloved Disciple S. John. By whom he comforts and encourages all other Christians to continue steadfast 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 patiented 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 Ministry of his Angel to his servant John. Who had already born record (so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendered 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 fit person than he, who perhaps also was 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 shown him the glory which he had there. For he fell into a rapture on the Lord's 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; Writ 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 turned 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 his very habit wherein he appeared, declared himself to be, as he had said, the Lord of all; who had no superior, 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, etc. 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 Highpriest in the Jewish Nation. And all the rest of the description, it were easy 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 rejoice, 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 himself 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 rejoice 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 entrusted 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 expressly takes to himself in one of them (two. 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 (expressed by having the keys of the house of David, etc. 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 gins 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, two. 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 Governor, to punish offenders, and to reward virtuous persons; he constantly assumes both these powers to himself, in every one of these seven 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 Lion 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 sat 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 allude, 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 employ 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 joining 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 walked upon the wings of the wind, ciii. Psalm 3. that is, came to them by the ministry 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 road upon a Cherub and did fly, yea, he did fly upon the wings of the wind. That is, there was a token of his presence by the majestic appearance of Angels, who were ready to be employed 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 Andrea's Caesariensis hath truly observed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. in his Commentaries upon the Revelation, a cloud, in the Sacred writings, is ever a Minister about Divine businesses, and perpetually employed 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 sat 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some Angelical power (of which this white, that is, bright cloud, was a representation) ministering 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 sat there with a Crown on his head, denoting his Royal authority; and that of Gold, to show, by what is most precious among us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the splendour and greatness of his Majesty; and with a sickle in his hand, to signify that he hath such 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) signify 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 Governor 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, nineteen. Rev. 11, 12, etc. He 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 dipped in blood; 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 hereafter dispose of the affairs of the world) than his possessing himself of a Kingdom, and persuading 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 signify 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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: But 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 patiented constant perseverance in his service, to which he had called them, helped 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 alleged 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 body's hands, and by that means, being not so generally known, was afterward questioned; because the making of it as public as 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 numbered, now there is such an exuberant abundance of virtue 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, seven. 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 blood of the Lamb. 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 alleged 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 myself, my witness is not true. And yet what is all that S. Steven saw, or that he spoke 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, viij. 14. where the Pharisees objecting to him his own concession (ver. 13.) that a man's 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 myself, 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 be regarded when he hath a concurrent testimony from others; no, it may be true, though it will persuade 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, viij. John 17. in the sense of the Law, which required two or three witnesses for the establishing or settling any thing in question. They had no reason to believe he was God's 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 falsehood; 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 stopped 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, when 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, etc.) and said it, before he assumed this name to himself. And therefore his testimony, which single would have had no strength, being joined to the other is of great force, and aught 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, than there was reason they should hear what he affirmed concerning himself: and not think the worse of him, because he spoke 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 viij. John 17, 18. It is written in your Law, that the testimony of two men is true. I am one that bear witness of myself, and the Father that sent me beareth witness of me. That is, you have no reason to disparage my testimony of myself, 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 myself 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, than 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 time that he bare witness of himself, they to whom he spoke 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 spoke 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 remembered (which I noted at the beginning) that we are now examining those witnesses which speak from Heaven, and not those which speak on the Earth; and than you will soon discern that these testimonies of the WORD, though concerning himself, aught 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. Thou 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 steadfastly believe in thee, and sincerely love thee, and hearty obey thee, and have a good hope that thou wilt bless them, and employ thy power for their promotion to that glory wherein thou reignest! I rejoice 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 secure 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 darkness 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 thyself 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 itself 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 may 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 cheerful 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 rejoice! We will rejoice even in the midst of tribulation; and though we walk through the valley of the shadow of death, we will fear no evil: but steadfastly 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 blood, and make them to be numbered with thy Saints in glory everlasting. Amen. CHAP. IU. Concerning the Testimony of the HOLY GHOST. WE have heard the WORD speak enough in his own behalf; and I do not think it needful to hear that Witness any further. Let us attend now to the Testimony of the third person in the holy Trinity, and hear what the HOLY GHOST saith; who we shall find, upon due examination, agrees perfectly in the same thing, and declares that Jesus is the Son of God. Witness that glorious appearance of the Divine Spirit upon him when he was baptised, and the great gifts and endowments thereof, wherewith ever after that he was filled himself and filled others. For here we may note three things, as we did in the opening of the testimony of the other two Witnesses. I. The first is that when the Spirit of God descended upon him, immediately after his Baptism, and in an illustrious manner remained on him (as S. John Baptist testifies it did, i. John 32, 33.) then the Holy Ghost bare witness of him, that he was the Son of God. In our reflections upon which, we are to consider distinctly first how it descended, and then that it remained and abode upon him. And for the better understanding of both these we must know, that when the Jews would express any visible appearance of the Majesty and glory of God, they call it the SCHEKINAH, that is, the Habitation or dwelling; because God showed himself thereby to be extraordinarily present, and that he did, as it were, dwell in that place, to afford those, to whom he so manifested himself, his gracious help, comfort, or instruction. This is the name they give even to that Presence of God which was in the most holy place [the Glory of the Lord which appeared upon the Cherubims] because He dwelled there, and took up his rest among them, by this token of his presence with them. So He himself had spoken, xxv. Exod. 8. Let them make me a Sanctuary, that I may DWELL among them. That is, the Glory of the Lord, which ABODE upon mount Sinai (xxiv. 16.) came and took up its residence there in the Sanctuary. From these two places, they gave it the name of dwelling or abode. And tell us, that from the day that this Schekinah, as they speak, or Divine presence dwelling among them, rested on mount Sinai at the giving of the Law; it never departed from Israel, till the destruction of the house of the first Sanctuary by the King of Babylon: after that the Divinity or this glorious token of the Divine presence did not dwell among them. They are the words of R. Bechai upon Gen. xlv. But that which had been so long absent, returned now in a far more glorious manner than ever: not to dwell in an house of stone; but in the Temple of our Saviour's body, as he calls, two. John 21. For when Jesus was baptised, Lo, the Heavens were opened unto him, and he saw the Spirit of God descending like a Dove, and lighting upon him, iii. Matth. 16. Every word of this verse is very observable. For the opening of the Heavens in the prophetical writings (as Grotius hath observed upon nineteen. Revel. 11.) still precedes some great Vision. And that which he with John Baptist now saw, was the Spirit of God; that is, such a glorious appearance of the Divine majesty, as I before mentioned. For the Rabbins often call the Ruach Hakkodesh, or the HOLY GHOST by the name of Schekinah, or the Divine presence, gloriously appearing among them. So Elias expressly tells us in his Tisbi * Vocab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and gives this reason for it, because it rested or dwelled upon the Prophets, and was a great token (I may add) of God's presence with them. Whence it is, that where the Hebrew Text (as he goes on) saith, The spirit of Jacob revived, xlv. Gen. 27. R. Solomon expounds it thus, the Schekinah, or the HOLY GHOST rested on him; which was departed, and, as it were, extinct before, because of the grief and sorrow wherein he had been drowned. For the Holy Ghost, say they, rests not upon the melancholy, but only on those who are of a cheerful spirit. Thus when Hannah said to Eli, who fancied she was drunk, No, my Lord, I am a woman of a sorrowful spirit; the Talmud expounds it in this manner, Thou art not to govern in this case, the Schekinah and the Holy Ghost is not upon thee, as appears by this, that thou hast judged me guilty when I am innocent. It is all one then in their Language (as I observed also before, in the conclusion of the second Chapter) to say that the Divine Majesty, or that the Holy Ghost is upon any person. And therefore I doubt not but there was a glorious appearance of the Majesty of God at our Saviour's Baptism; some great unusual brightness, signifying the Divine presence and the Spirit of God coming to dwell in him. It is not indeed mentioned in express words, that there was such a Schekinah or Majestical appearance of the Glory of the Lord; but it must be understood to be meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Spirit of God. According to the dialect of that Nation, who call the Holy Ghost, as I said, by the name of the Divine Majesty or Presence; and so might call that Majesty, by the name of the Holy Ghost or spirit of God. And Justin Martyr saith expressly, in his disputation with the Jew, that at our Saviour's Baptism, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A fire was lighted in Jordan. That is, as I understand it, such a Divine glory appeared as there was among the ancient Israelites, which had, I told you, the resemblance of a very bright fire. Which so good a man would not have had the boldness to affirm, if it had not been the constant tradition which passed among them; or rather the constant sense they put upon this place. Just as when the Apostles were baptised with the Holy Ghost, a fiery substance gathered itself about their heads, in token of a Divine presence among them; so when our Lord himself was baptised with water, there was the like but far more glorious appearance: which spreading itself from his head round about, made the River out of which he was newly come, look as if it were on a flame, as a sign that he should baptise, not with water, but with the Holy Ghost and with fire. And so Grotius hath observed, that in the Gospel of the nazarenes, there were these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, straightway a great light shone round about the place: which the Syrian Churches also acknowledge in their Liturgy. All which make it apparent, that Holy men thus understood the descent of the Holy Ghost, as I have explained it. And indeed S. Luke tells us, three 22. that it descended, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a bodily form or appearance. There was some visible matter broke out of the Heavens, which being the place of light and glory, we can expound to be nothing else but some very splendid body, a bright shining Light, form by the Spirit of God, which came down from above, just as a Dove with wings spread is observed to do, and lighted upon our Saviour's head. These three last phrases are remarkable. For when the Evangelists say it came down, they speak in the constant stile of the holy language concerning the appearance of the Majesty of God, nineteen. Exod. 11, 20. Of whom, as Maimonides adds, the Scripture speaks in the same manner, when it describes his bestowing any gifts, or vouchlasing any special token of his favour upon men. For we * Mors Novoch. Part. 1. Cap. 10. being in a low condition in respect of him, who is the most high, not in respect of place, but of his essence, majesty and power; whensoever He is pleased to give wisdom to any one, or to pour down the gift of prophecy upon him, that abode of the spirit of prophecy, or the habitation of the majesty and presence of God in any place is called his COMING DOWN; and the taking away of prophecy, or the recession of the Divine majesty, is called his GOING UP: For which he citys xi. Numb. 17. xxxv. Gen. 13. In this language the Holy writers of the New Testament here speak: who knew very well that the Divine Spirit is every where, and doth not move from place to place; but say it came down, because there was an outward visible appearance of a great glory, which indeed descended from above, and declared him, on whom such a majesty dwelled, to be filled with the gifts of wisdom and prophecy, and all other powers of the Holy Ghost. And in the same manner they express the unexpected communication of Divine gifts to the Gentiles, on whom the Holy Ghost fell or came down, as they heard the word, x. Acts 45. xi. 15. That is, there was a sensible token of the Divine presence among them, though no visible majesty descended; for they heard them speak with tongues and magnify God. But here, there were both all the gifts of the Holy Ghost bestowed, and also such a visible glorious Majesty, as there was at the giving of the Law: which not only came down, but light upon our Saviour, as that glory did on the top of mount Sinai, nineteen. Exod. 18, 20. This was a thing, as you shall hear, which was never known before, that the glory of the Lord should come and rest upon any person. It could denote him to be no less than the Holy one of God: From whom, as from Gods most holy place, he would hereafter communicate all his blessings to men. And the more fully to express this, it is very observable, that the glory which now appeared came down as a Dove doth: which is the very manner wherein R. Solomon describes the descent of the Divine majesty in former times. The Throne of God (saith he, upon those words, i. Gen. 2. The Spirit of God moved, etc.) stood in the air, and hovered over the face of the waters, by the Spirit of his mouth who is most blessed, and by his Word, just AS A DOVE stretches her wings over her Nest. For it is not certain whether this glorious appearance had the form of a Dove, or only descended in the same manner as a Dove doth, when it came upon our Saviour, and encircled his head. But that there was such a glorious Majesty appeared and lighted on him, ought not to seem incredible to any man that believes the Holy Books of the Old Testament; as Origen * Lib. 1. shows against Celsus, who foolishly brings in a Jew speaking against this apparition. If he had made an Epicuraean, saith He, deride this report, there had been some congruity in it: but it is ridiculous to pin such words upon a Jew, who believes things altogether as strange, nay, far more wonderful. To pass by what we read that God said to Adam, Noah, Abraham and others, what doth he think concerning Ezekiel? who says that the Heavens were opened, and he saw Visions of God, i 1. and ver. 28. That this was the appearance of the likeness of the glory of the Lord. And the same Isaiah reports concerning himself, I saw the Lord sitting upon a Throne, etc. vi. 1. Which of these are more to be credited; Ezekiel who says the Heavens were opened, etc. and Isaiah, who writes that he saw the Lord, etc. or Jesus, who says that the Heavens were opened to him, and he saw the Spirit of God descending like a Dove, and lighting upon him? This is enough to stop the mouth of any Jew, especially since the power of Jesus (as Origen proceeds) not only then when he was on earth far excelled theirs: but still remains now that he is in Heaven, for the conversion and betterment of those, who by him believe in God. And as for others, He tells Celsus, that all those who admit Providence, confess that God hath sometimes forewarned men in their sleep, of things which much concerned their safety. And therefore it is no such strange thing, if that power which figures the mind in a dream, should impress the same or the like form upon it, when a man is awake: and represent things as sensibly to him, as if he saw them with his eyes and heard them with his ears. And why that should not be as really seen, if God please, which is represented to a man in his imagination; no body can give any reason. As for that which Celsus objects, that the Gospel never tells us, our Saviour was wont to mention this and appeal to it, in his preaching to the people; He tells him that he did not mind how unseemly it was for our Saviour to divulge himself what was seen and heard at Jordan, who forbade his Disciples to publish that which they beheld and heard on the holy Mount. There was a fit time for the open proclaiming of both, by others, not by himself. For the manners of our Saviour were far from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vain ostentation and much talk of himself, which such a man as Celsus might be guilty of. He chose by his works, rather than by his words, to tell them that he was the Christ. Which made the Jews say, How long dost thou hold us in suspense? If thou be the Christ, tell us plainly, x. John 24. So he did, but it was by that which was more convincing than his testimony of himself could then be. I told you and ye believed not: the works that I do in my Father's name, they bear witness of me, ver. 25. That one work which he had wrought just before, was so miraculous, that the like had not been heard of since the world began, ix. 32. For he had opened the eyes of a man who was born blind; as they themselves could not deny; for the man's Parents testified that he could never see till now; and he affirmed it was Jesus who had given him his sight. If they had not been blinder than He, this might have opened their eyes to see who our Saviour was without any further telling. For what could He say of himself more than this Miracle spoke: which others reported, not He? It told them loudly enough, would they have heard, that he had the power of God in him; one of whose prerogatives it is (cxlvi. Psal. 8.) to open the eyes of the blind. And John Baptist also had told them plainly, that he saw the Spirit descending from Heaven, like a Dove, and it abode upon him, i 32. Here was an unexceptionable witness of the truth of this story, which John presently published. And they had reason to believe him, because he that authorised him to administer that Baptism, which they received, gave him this for a sign whereby he should know the Christ when he saw him; Upon whom thou shalt see the Spirit descending and remaining on him, the same is he which baptizeth with the Holy Ghost. And I saw, and bare record, that this is the Son of God, ver. 33, 34. He could be no less, on whom such a Divine Glory, not only descended, but also remained and took up its abode with him. That's the last thing to be considered, and the chiefest of all. He had not a mere glance of this visible Majesty, which did not make a transient appearance: but he saw it remaining on him. It stayed for some time there, as if it intended to make him its habitation and dwelling place. And so it did; for as He saw the visible Divine majesty or glory remaining on him then; so the thing signified by it continued always; and made all see, if they would attend, that he was the Sanctuary or most holy Place, in which God was, and had taken up his residence for ever. The body of Jesus, as I said before, is now become the Temple of God; not made by man, but by God himself in the Virgin's womb. There God manifested himself perpetually by sensible effects, as I shall show you presently; declaring Jesus to be his Son, in whom the fullness of the Godhead dwelled bodily. After this visible Majesty disappeared, the presence of God within him was very apparent. For he came away from Jordan, saith S. Luke, full of the Holy Ghost, iv. 1. And having been tempted a while in the wilderness, he returned from thence, in the power of the Spirit into Galilee, ver. 14. There he taught in his own City, and opened the Book at that very place of Isaiah, where he said, The Spirit of the Lord is upon me: which Scripture was that day fulfilled in their ears, ver. 18, 21. And at Cana, in that Country he began to work miracles, and manifested forth his glory, two. John 11. That is showed indeed that the Divine Majesty spoken of before, remained in him. Of which glory they did not see so little as a flash or two, but they beheld his glory, the glory as of the only begotten of the Father, i 14. He cast about every where such rays of glory and majesty as declared him to be no less person than God's only begotten Son: and these they beheld, and were constant eye-witnesses of, to the end of his life. For he went about doing good, and healing all that were oppressed of the Devil; for God was with him, x. Acts 38. This was all his business, to bestow benefits upon mankind, and to relieve those who were otherways helpless, but only by a Divine power. As was notorious in his frequent dispossession of Devils, and opening the eyes of him who was blind from his birth; and after that, raising Lazarus from the dead, in which great work they saw the glory of God, xi. John 40. Who did not give the Spirit by measure to him; that is, with such restriction as he himself gave it to his Apostles at the first: But the Father loveth the Son, and hath given all things into his hands, as the Baptist speaks, iii. Joh. 34, 35. It pleased the Father, that in him should all fullness dwell, i. Coloss. 19 So that none could have any thing of the Spirit, but from his hands, and he could communicate what he pleased. Which is a sign that he was the place, where the Divine majesty and the Holy Spirit now dwelled, and had taken up its residence among men; who must all repair to him, if they would receive the Holy Ghost, or any blessing from above. What greater argument could there be, that he was the Son of God, than this, that he had all things now put into his hands, to do what he pleased on Earth: and received the Holy Ghost in such a visible Majesty, as a pledge that he should shortly have all power in Heaven too, at the right hand of God? It was fit that this glorious testimony of the Holy Ghost to him should be accompanied with the voice of God, which came out of that or the like cloud, saying, This is my beloved Son, in whom I am well pleased. So we shall have still farther reasons to acknowledge him, if we do but make these following Reflections upon what hath been here discoursed. One is, that here was not so little as the appearance of an Angel to him, by whom God declared his will to the Prophets: but a far more illustrious manifestation of the Divine Glory, which came down upon him and declared him more than a Prophet. Maimonides doubts not to say * More Nevoch. Part. 3. cap. 45. that all Prophecy was by the mediation of Angels, xuj. Gen. 9 xxii. 15. Moses himself began to be a Prophet by this means, iii. Exod. 2. The Angel of the Lord appeared to him, in a flame of fire in the Bush. For which cause, he thinks, God afterward appointed two Cherubims to cover the Ark, that the people might be bred up in the belief of Angels. And God is said to dwell between them, and to ride upon them; because all Prophecy was carried by them from God to men. But here is something far beyond this way of communication between God and Men. For not an Angel appeared or spoke unto him: But that Divine Glory which dwelled between the Cherubims, descends upon him and makes him its resting place; and God himself speaks to him at the same time out of that Glory, calling him his Son, and bidding all hear him. This was a manifest declaration of his high and singular prerogative; and a sign that no less than the fullness of the Godhead dwelled in him: So that he knew, as I said before, the mind of God, not by Visions and Dreams, or by mediation of Angels, but by a more intimate familiarity with God, dwelling and residing in him. For you may observe further (which is another thing very remarkable) that though there had been formerly an appearance of a Schekinah, of the Divine presence, that is, or glory of God, when the gifts of the Holy Ghost were imparted to some persons: Yet we never read that this Schekinah came down upon any man, much less that it remained on him, but upon Jesus only. When the LXX. Elders were to receive a portion of Moses his Spirit, God ordered them to be brought unto the Tabernacle of the Congregation, and says, he would come down and talk with Moses there, and take of the Spirit which was upon him, and put it upon them, xi. Numb. 16, 17. Accordingly you read (ver. 24.) that as they stood round about the Tabernacle, the Lord came down in a cloud (ver. 25.) that is, in such a manner as now the Holy Ghost descended at our Lord's Baptism: But He came not down upon them, who were about the Tabernacle; but rather (as in the next story, xii. 5. and at other times) stood in the door of the Tabernacle; from whence he spoke to Moses and took of the Spirit which was on him, and gave it to the seventy Elders. Whereas here the Holy Ghost came down in a visible glory, and pitched upon Jesus himself: who was the Tabernacle now, where God chose to dwell. For this Schekinah, as you have heard, or Divine majesty, not only lighted on him, but rested there and remained in him: as if God had told him who saw it both descend and abide on him; Here will I dwell for ever, for therein do I delight. This demonstrated him to be more than any ever was; not merely a great Prophet, but the very Son of God. Never was there such a Crown prepared for any man's head, but his. Never before did the hand of Heaven put such a Diadem of Glory upon any person, as this which encircled, and, as I may say, was bound about our Saviour. This can be accounted nothing less than the testimony of the HOLY GHOST to him; that he was the Holy one of God, the anointed from above, the King of God's people, and the heir of all things. Thus S. Peter you know expresses the honour which was now done him, when he tells Cornelius and his company, x. Acts 38. that God ANOINTED him with the Holy Ghost, and with power. The HOLY GHOST came down as an holy oil from the Heavenly Sanctuary, which being poured on him, in such a glorious Majesty, gave him authority to be called the Son of God, and made him his King. So John Baptist acknowledged him, you remember, as soon as he beheld this strange sight, and bare record of it unto others, that this person (thus anointed) was the Son of God, i. John 34. He was now invested with a royal power (for that's the meaning of his being ANOINTED) and we ought, I shall show you, to look upon this as a solemn inauguration of him in his Kingdom: to which he had now a title given him, together with some part of a Kingly Authority. And if there be any truth in the Traditions of the Hebrews concerning their own Ceremonies, there was something remarkable in it that this ANOINTING him with the holy oil from above, was immediately after he came up out of the waters of Jordan. For Maimonides and the Doctors in the Talmud tell us, that they never anointed a King of the house of David, but at the side of a Fountain, or of a River of water. Which was the reason that David commanded his servants, to bring his son Solomon down to GIHEN, 1 Kings i 33. and there anoint him King over Israel. For this GIHEN was a little River, as R. Solomon there notes, or the head of a River nigh Jerusalem, which discharged itself into the brook Kidron, and in the Chaldee Paraphrase is called by the newer name of Siloah. It was made very famous afterward by that memorable work of Hezekiah (2 Chron. xxxii. 30.) who to take away the advantage any Enemy might make of it in a siege, stopped up the course of its water, and brought it by Channels underground into the City of David. At this place without the walls of Jerusalem, not in the City, Zadok and Nathan anointed King Solomon. That is, one of them poured out the oil, and the other anointed his head; drawing a circle with the oil upon it. For so they all say, that Kings were anointed in the form of a Crown, to denote the royal dignity. Which if it be true, and that they made choice of such a place to show (as they will have it) the perpetuity of their Kingdom; because Rivers run always, though the Cities which stand by them decay and may be demolished: than it is very observable that our Lord was ANOINTED or Crowned with the Holy Ghost by the River JORDAN, rather than in any other place, to denote him indeed to be the King of Israel, who should sit upon the throne of his Father David, as the Angel said, for ever and ever. But this I mention only by the way. The chief thing to be noted is, that now he began to reign, and entered upon his Kingdom, called the Kingdom of God, and the Kingdom of Heaven: which John Baptist told them was at hand. For this descent of the HOLY GHOST in such a visible majesty did not merely give him a title to the Divine Kingdom which was to be erected by him in the world; and assured him that he was God's Christ, or ANOINTED, that is, his King; and endued him with such royal qualities, as fitted him for that office: But it made him a King by conferring several branches of the Regal power on him, and by giving him authority to exercise them in the world. It is true indeed, he did not actually take possession of his Kingdom, nor exercise his royal power completely, and the time of his inthroning was deferred, till he had accomplished the will of God other ways, and by the suffering of death was crowned with glory and honour in the Heavens. But that he did not act only as a Prophet all his life-time, but likewise took upon him the person of a King (or acted as a Royal Prophet) doing many things which only the royal Authority could do, is a most manifest Truth in the Holy story. Which cannot be better explained than by the parallel case of his Father David, who was the exact type and figure of him. He was anointed by Samuel some years before he sat upon the throne of the Lord. But as that Unction was the designation of him to the royal dignity, and a pawn or pledge of the possession of it in due time: so ever after he achieved very great things which spoke him to be the person designed by God for his Kingdom (as it is called, I told you, 2 Chron. ix. 8.) and he also received some portion of it, before he enjoyed it all entirely, 2 Sam. two. 4.9. v. 3. Just thus did our blessed Saviour, after he was ANOINTED with the Holy Ghost, give several proofs that he was a King (which is the meaning, you have heard, of the word CHRIST) and had received some of the power belonging to that high office. For first he cast out Devils and cured all diseases, at any time, when he pleased, only with his powerful word, and for nothing. Which were Acts of such royal bounty, that he had reason to say, xi. Luke 20. If I by the finger of God cast out Devils, no doubt the KINGDOM of God is come upon you. And secondly, over and above this, he forgave men's sins, and remitted their offences, by releasing many from the punishment of them (v. Luke 20.) which every one knows is a power wherewith only Kings and Sovereign Princes are invested. And thirdly, He raised a man from the dead, and released him even from the prison of the grave. Which certainly was the act of a King; and of that King who had power over all flesh. So Martha herself understood it, when she makes it all one, to raise the dead, and to be that King whom God promised to send them. For when our Saviour saith to her, I am the resurrection and the life, etc. believest thou this? Her answer follows in these terms, Yea, Lord, I believe that thou art the CHRIST the Son of God which should come into the world, xi. John 27. And lastly, the very preaching the mind of God, and publishing the Gospel of the Kingdom, with such authority as he did, was the part of a King. For so he interprets the word Kingdom, when he stood before Pilate, xviii. John 37. Where you may learn, that all this is not the mere collection of reason, from the observations we make as we read the Holy story; but that which our Lord himself affirms in express words, when he was examined by Pilate upon this very point. For our Lord seeming to grant that he had a Kingdom, though not of this world, but Heavenly, ver. 36. the Governor asks him again, Art thou a KING then? To which he answers him roundly, Thou sayest that I am a KING, i.e. yes, I am; it is as thou sayest. So the rest of the Evangelists report his Answer; Thou sayest it, xxvii. Matth. 11. xv. Mark 2. xxiii. Luke 3. which is as much, in their Language, as to say, it is so; thou hast said right, I am a King. This is that GOOD CONFESSION which he witnessed before Pontius Pilate, which the Apostle propounds to Timothy's imitation, 1 Tim. vi. 13. He now openly owned, with the danger of his life, that, as mean as he appeared at present, he was appointed by God to be his Vicegerent, the King of the world: which he had manifested by several acts of Kingly power ever since he was anointed with the Holy Ghost. And he had said the same before, when he was brought to answer for himself in the chief Council of the Jews. Where the High Priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed? And Jesus said, I am, xiv. Mark 61, 62. Which words [I am] are the plain interpretation of the other phrases in the rest of the Evangelists, Thou hast said, xxvi. Matth. 64. and, ye say that I am, xxii. Luke 70. where you read, ver. 71. that hearing this confession, they forbore to produce any more witnesses, and condemned him out of his own mouth. That is, they passed the sentence of death upon him, as a counterfeit (so they pretended) of that royal Prophet, whom they expected to come into the world. Under this character they delivered him to Pilate, hoping that he would likewise condemn him for Treason against Caesar: whose authority they would have him believe our Saviour subverted, by saying, He himself was CHRIST a King, xxiii. Luke 2. So the whole multitude of his Disciples had a little before proclaimed him (though not such a King as would do Caesar any harm) when they met him at the foot of the Mount of Olives, and with great joy praised God for all the mighty works they had seen, saying, Blessed be the KING that cometh in the name of the Lord: peace in Heaven, and glory in the highest; that is, let Heaven prosper his Kingdom, till it be made most glorious, nineteen. Luke 38. There needs no more be said to show, that he was made a King, by this Unction of the Holy Ghost; though the full possession of his Kingdom and exercise of his whole royal power he did not attain, till he was advanced to his Throne of glory in the Heavens; when he received from the Father the promise of the Holy Ghost to bestow upon others (two. Acts 33.) and poured it down as an holy Oil on their heads, to create them Ministers in his Kingdom. That was a further witness to our Saviour, as I should now proceed to show you; but that it may be fit, before I part with this, to take notice, that this testimony which the HOLY GHOST now gave to him, when it anointed him at his Baptism, was so remarkable, that Mahomet hath not forgot to leave a remembrance of it in his Alcoran. Where he brings in God speaking after this manner; * Vid. Seld. de Synedr. Lib. 2. C. 4. n. 4. We have already sent a Book (i. e. the Law) to Moses, and afterward we sent the Prophets; and to Jesus the Son of Mary we have sent most known (or eminent) virtues, and we gave him a TESTIMONY, and strengthened him with the HOLY GHOST. In which words, a great Paraphrast of theirs upon the Alcoran, by known virtues or powers given to our Saviour, understands the gift of working miracles; as opening the eyes of the blind, cleansing lepers and raising the dead. Though by the Holy Ghost, they generally understand no more than the Angel Gabriel, who for the manifestation of him (as that Paraphrast speaks) was sent along with him, as his companion, whithersoever he went. Which notion, I imagine, they drew out of the Jewish writers, who say that such glorious apparitions, as that at Christ's baptism, were made by the ministry of Angels, who were the Chariot of God, in which he was said to come down to men. But whatsoever Mahomet's meaning was, when he says God strengthened him with the Holy Ghost, it is an open acknowledgement of that which the Divine writers have recorded; which was so famous and notorious, that Infidels could not deny it. Nay, some of that false Prophet's followers have said expressly, that the Holy-Ghost is no Creature, Vid. Ib. pag. 127. but hath a singular production proper to itself. For it is not a spirit after the manner of other spirits, because it is the spirit of God. The spirit of a Man is a Creature, but the spirit of God is not. It was more than an Angelical presence then that was in our Saviour: of whose birth indeed the Angel Gabriel brought the news to his Mother, but he did not pretend that she should conceive by his power; no, he says expressly, The HOLY GHOST shall come upon thee, and the power of the highest shall overshaddow thee. And therefore at his new-birth, as I may call it, to the office of a King, it was the very same power of the highest, which in a visible manner than overshaddowed him and remained on him; to testify that he was as the Angel said, the Son of God. To conclude this; the Angelical Salutation to the blessed Virgin, is after this manner recited in the Alcoran, in the next Chapter to that before named. O Mary, God sends thee a good Messenger, by his WORD which is out of himself. His Name is Messiah, or Jesus Christ the Son of Mary, powerful in this present World, and in the World to come. Where the forenamed Paraphrast says, he was powerful in the present World by Prophecy, and in the World to come, by Intercession, and Celestial preparation. He should have added also, what he said before, that he was powerful here by that which is properly called power, the healing Diseases, opening blind men's eyes, and such like works of wonders: the Divine Majesty resting on him and abiding in him, in so glorious a manner, that he might properly be called the Temple of God. For whatsoever demonstrations there were of God's presence in the Tabernacle of Moses, or in the Temple of Solomon (which were alike filled with the glory of the Lord, xl. Exod. 34, 35. 2 Chron. v. 13, 14.) the very same tokens there were of his presence in our Saviour. Nay, it is easy to show that he manifested himself, in all his glorious Attributes, more in our Saviour's Person, than ever he did in either of those places. And it will be such an evident demonstration of the truth I am asserting, and give such light to this testimony of the Holy-Ghost, who appeared in that excellent Majesty which descended on him; that I think it will be worth my pains to make good the Parallel in some instances. I. And first you may observe that from the holy place in the Tabernacle, God declared his mind and will; and made known to his People what he would have done. There God told Moses, he would meet and commune with him, of all things which he would give him in commandment to the Children of Israel, xxv. Exod. 22. And we are told the manner of it, seven. Num. 89. When he was gone into the Tabernacle, he heard the voice of one speaking to him from off the Mercy seat, that was upon the Ark, from between the two Cherubims. From thence God gave out to Moses his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Apostle calls them, iii. Rom. 2.) Oracles, or such words of direction and command, as were necessary for the good Government and preservation of his People: whose Laws, Statutes and Judgements, came from the holy Oracle in the Sanctuary of God. This was a marvellous favour of Heaven to them; though nothing comparable to the manifestation of the wisdom and counsel and will of God by our blessed Saviour. Who not only revealed his Mind more clearly and abundantly; thereby showing he is the Temple of God: but told us such things as never came from the former holy place; things which eye hath not seen, nor ear heard, neither did they enter into the heart of man to conceive. He was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or WORD of GOD, in this sense as well as any other; because he acquaints us with God's mind, and declares to all Mankind his sacred will; and, as from an holy Oracle, utters things secret from the foundation of the World. For the Word was made Flesh and dwelled among us, full of grace and truth, i. Joh. 14. The word full relates to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the WORD, in the beginning of the Verse (the other part of the Verse being inserted between in a Parenthesis) and carries this sense in it, that Jesus being fully acquainted with all the gracious counsels of God concerning Men, hath declared them to us, and made us also acquainted with them. He was so full of truth that he calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the truth itself, xiv. Joh. 6. No man hath seen God at any time; the only begotten Son, he hath declared him, i 18. That is, he hath made God visible to us: he as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, expounder or interpreter of another's mind, hath opened to us all his secrets concerning our Salvation; and thereby declared that he is no less than the Wisdom of God. When he appeared in the World, than Wisdom built herself an house, as Solomon speaks, ix. Prov. 1. Which words * Orat. 3. contra Arrian. Athanasius not unfitly accommodates to our Lord Christ, Whose body is the house of Wisdom. And a most holy house, the dwelling place of God; from whence he hath revealed himself not to so few as one Nation, but to all the World: whom, if they would open their eyes, he hath illuminated with his Wisdom. R. Bechai I remember will have the Ark from whence Moses heard God speaking to him, to be called in their Language by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as much as to say, because of the light which was there. Which he will have to be the Law (preserved in the Ark) which was the Light of Israel. And just thus writes S. John concerning this WORD of God, 1.4. In him was life, and the life was the light of men. That was the true light, which lighteth every man that cometh into the World, v. 9 For so Jesus proclaimed himself, saying, viij. 12. I am the LIGHT of the World. And such a Light he was, that all the wisdom which was discovered before from the Sanctuary of God; was but Clouds and darkness, in compare with that which was made manifest by our Saviour. The best knowledge they had was covered and wrapped up in types and figures, till God appeared in Jesus, and rend those clouds in pieces, by the brightness of his beams. They had but such a confused apprehension of things in former times, that S. Paul compares this discovery of God in Christ, to the breaking forth of light, out of the rude Chaos, in the beginning of the world, 2 Corinth. iv. 6. For God who commanded light to shine out of darkness (i. Gen. 2, 3.) hath shined in our hearts (the hearts of the Apostles) to give the light of the knowledge of the GLORY OF GOD, in the face of Jesus Christ. Some flashes of which light and majesty of God in him, came from his face; not long after he entered into the World. When he was but a Child, they wondered at his wisdom; and were astonished at his understanding and answers, two. Luk. 47. But when he was grown up and the Holy Ghost came down from Heaven upon him, like the Glory of the Lord which filled the Tabernacle and Temple; then his Wisdom appeared the more illustriously. And was the more amazing; because they knew he was not trained up in the Schools of Learning, nor had any better breeding than a Carpenter's shop could give him. For so his Countrymen say, in S. Mark, vi. 2, 3. Is not this the Carpenter, the Son of Mary? How comes he by these things? and what wisdom is this which is given unto him? They were astonished at his Doctrine, and as S. Luke tells us, iv. 22. Wondered at the gracious words which proceeded out of his mouth. For besides the Divinity of the matter which he spoke, and the mighty works which accompanied it; there was a certain majesty in the manner of its delivery. For he taught as one having authority, seven. Matth. 29. That is, as one who had power to enact and ordain new Laws (and those much superior to the old) and not only to explain those which were already written. He plainly also discovered a power to reward the faithful and to punish the disobedient; which was so astonishing, that in the judgement even of those who were sent to apprehend him, Never man spoke like unto him, seven. Joh. 46. He opened to them the Kingdom of Heaven; he revealed to them Immortal Life; he gave them Manna, of which if a Man did eat, he assured them he should never die: and he promised (which is the thing they chief refer to in that speech) that Whosoever believed in him, out of his belly should flow rivers of living water; which he spoke concerning the spirit, which they that believed on him should receive, v. 38, 39 When this promise was fulfilled, then that which Moses did but wish for, was actually done, All the Lords people became Prophets. He made the gifts of Prophecy, and wisdom, and knowledge, as common as ordinary discourse was before. Which showed that indeed God dwelled in him; else he could not have had all this wisdom, much less communicated so much to others. II. But it will not be fit to prosecute these things too largely; therefore let us pass to the consideration of the mighty power of God manifested from the place where he was said to dwell; which was an evidence that he was there. And this you shall see appeared no less in our Saviour, as a token that God dwelled in him, and that he was become his Temple. All their help you know of old is said to come from the Sanctuary, where God inhabitated, and he is said to strengthen them out of Zion, xx. Psal. 2. Thence the Ark, upon the Cover of which the Divine Glory sat, is called The Ark of his strength, cxxxii. Psal. 8. Nay, it is often called simply by the name of his strength, Psal. lxix. 61. He delivered his STRENGTH into captivity, and his Glory into the Enemy's hand. And Psal. cv. 4. Seek the Lord and his STRENGTH; that is, the Lord before the Ark of his presence, from whence their help and succour came. For whether this went, God was said to go along with them to deliver them. As the Philistines themselves had learned; who hearing the Israelites had brought the Ark into the Field, began to be afraid and said, GOD is come into the Camp. Woe be to us: for there hath not been such a thing heretofore, 1 Sam. iv. 7, 8. That is, we fought with Men hitherto, now with God. And this is the meaning of those words, lxxx. Psal. 2. Before Ephraim, Benjamin and Manasseh, stir up thy STRENGTH, and come and save us. Those three Tribes marching immediately after the Ark (for their quarter was on the West of the Tabernacle, in which part was the most holy place, and the Ark in it, two. Numb. 17, 18, etc.) it is as much as if he had said, make thyself sensibly present now to thy People; manifest thy favour towards them from thy Mercy seat; show that thou art among us, and give us a sign and token of thy presence and power, by overcoming and treading down our enemies. Now, as than he gave proof that he dwelled there, by those acts of power and might: so he made it manifest by all the wonderful things which Jesus did, that he was the Sanctuary wherein he dwelled among men. From him there were such emanations of power, as never flowed from the Ark itself. He stirred up his strength indeed (that I may borrow the ancient Language) when Jesus appeared, and came and saved them in a diviner manner. Whensoever he healed any desperate Disease, it was an act of Salvation and deliverance; which told them there was a gracious presence of God among them. When he cast out a Devil; it was the vanquishing of a dreadful Enemy. And when he threw out a whole Legion, it was a glorious victory over a more powerful Army, than ever the Israelites by the STRENGTH of God among them, had overcome. To say nothing of his commanding the Winds and the boisterous Waves, which as readily obeyed him; as the red Sea fled when Judah was God's Sanctuary, cxiv. Psal. 2. (the Divine presence not having settled itself then among them in any certain place) and Jordan was driven back before the Ark of his strength. By these acts it plainly appeared that all things were under his Authority; not only Men and other Creatures here below; but also Angels, Principalities and Powers: over whom he as easily triumphed, as the Israelites had heretofore done, by the power of God among them, over the Philistines, or such like adversaries. Nay, he gave his Apostles such a power over them, that they were ready to triumph too much in these conquests. He is fain to repress the joy wherewith they were transported; and to bid them not rejoice so much that the Devils were made subject to them, as that they themselves were become the subjects of his Kingdom, and their Names written in Heaven, x. Luk. 20. And so eminent was this manifestation of the Divine power in him, that he did but speak a word, and any thing was done that he required. In so much that the People were amazed, to hear him only say to a Devil, Come out, and instantly he left the Man and hurt him not. What a word is this? for with authority and power he commandeth the unclean spirits, and they come out, iv. Luk. 37. And upon another occasion of the like nature, you read the same again, that They were all amazed at the mighty power of God, ix. 43. And acknowledged with just admiration at such another sight, that, It was never so seen in Israel, ix. Matth. 33. Among all the marvellous works of former times, even those done by Moses himself, when the Divine Glory visibly appeared on several occasions to them, there never was any thing like to that which our Saviour now wrought; so quickly, without so much as the pains of a bare touch, by his Word only, and in all sorts of Diseases, none excepted. For at his first entrance upon his office, after he was anointed with the Holy-Ghost, he healed all manner of sickness, and all manner of disease, throughout the whole Region of Galilee, and the adjoining Countries, iv. Matth. 23, 24, 25. III. Nor was the kindness and good will of God to them more plainly manifested from the Tabernacle and Temple, than it is to us more abundantly declared in Jesus Christ. The Ark, the place of God's presence, is called the TESTIMONY, xuj. Exod. 34. for this reason as well as others; because it was a token of God's great love to them, and care over them; testifying that he dwelled among them. And out of ZION, where the House of his Glory, and the Ark of his Presence was, he is said, to bless his people, cxxxiv. Psal. 3. and to give them the blessing of life, cxxxiii. 4. which may be more truly said of Jesus Christ, from whom now the LORD hath commanded the blessing, even life for evermore, iii. Act. 26. xi. Joh. 25, 26. In him he showed himself most propitious to Mankind, and set him forth as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or mercy seat; iii. Rom. 25. from whence he will dispense his Divine favours towards us. We need not doubt of it, for he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or TESTIMONY also, in the most proper seasons, of the greatest love and kindness that ever was, 1 Tim. two. 6. This he testified indeed most of all by his Death and giving himself a ransom for us (which the Apostle is there speaking of, and which Polycarp calls in his Epistle to the Philippians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the testimony of the Cross) But it was apparent likewise by all the actions of his life. Which testified how full, he was, of GRACE., as well as of Truth: for he went about about doing good, x. Act. 38. The very name that Philo gives the Tabernacle, which he calls * L. 3. de vita Mosis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exactly belongs to him; who was a movable Temple, a walking mercy seat, an Holy place, which went about; and carried God's blessings to all that drew nigh unto him. All the Power he had, was used, not to the harm of any man living; but to the benefit, relief and comfort, of every one that came to him. Whom did he ever refuse, that entreated his help? What suitor did he turn away, that came to beg his charitable assistance? He never excused himself, either from the multitude of business, or the distance of the place, or the greatness of the thing they asked, or the many courtesies he had done to them already, or upon any other account whatsoever; but willingly went to do them service: or, which is more, sent his Divine influences afar off, to testify his omnipresent power, for the rescuing of such, as were at the point of death. And as for his Doctrine, you remember it was so sweetly persuasive, that all the People wondered at the words of grace, which proceeded out of his mouth, iv. Luk. 22. So full of mercy it was, that he published a Jubilee (as you there read, v. 18.) to the miserable World. So rich in love, that S. John could do no less than say, 1. iv. 9 That in this was manifested the love of God towards us, because that God sent his only begotten Son into the World, that we might live through him. VI And as the Sanctuary was a place separate from all others for this purpose, that God might dwell in it; and from thence send them the tokens of his powerful love: even so was Jesus also separated after a special manner, to be the Tabernacle of GOD among Men. The place where the Divine Glory made its residence was called the Most Holy. And the Hill on which it stood is called the Mountain of his HOLINESS, xlviii. Psal. 1. And the Ark which was the peculiar seat of God in the most holy place, is called the Throne of his HOLINESS, xlvii. 8. and the HOLY Ark, 2 Chron. xxxv. 3. Nay, it is called by the Name of HOLINESS, iv. Num. 20. as all the Hebrews interpret the place: and with great reason, for that which in one place, 1 King. viij. 8. is called the HOLINESS, is in another, where the same thing is described, 2 Chron. v. 9 called the ARK. The ground of all which was, that these were separated by God's special command for his uses and service alone. And the Tabernacle was built by peculiar directions which he himself gave, and by a Divine art and skill, wherewith the workmen were inspired, and no other. And just thus was the Temple of our Saviour's Body likewise set apart and separated from all common flesh, to be the dwelling place of God. Man had no hand in the making of it; but it was form in the Womb of a pure Virgin by the power of the Holy Ghost. Upon which score, the Angel calls him before he was conceived, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. Luke 35. that HOLY thing, we render it (but it is the very Name of the Temple) which had not an original like other Men, being made by God alone. Nor did the good Angels only acknowledge this, but the Evil also call him the HOLY one of God, i. Mark 24. For he was again separated from all other by a voice from Heaven, and by the anointing of the Holy Ghost, and by many other things not now to be mentioned, which declared him to be the MOST HOLY or Holy of Holies, spoken of by Daniel the Prophet, ix. 24. which Abenezra expounds to be meant of Christ. And the unspotted Holiness that was both in his Doctrine and in his life (as you shall hear afterward) and the innocency and purity likewise of his followers and attendants, were no small Testimony added to the rest, that God was in him. For he did no sin, as S. Peter speaks, neither was guile found in his mouth. And all they that came to him (v. 4, 5.) as unto a living stone, or Temple, rejected indeed of men, but chosen of God and precious, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even they themselves became living stones, a spiritual house, or Temple, an holy Priesthood, to offer up spiritual Sacrifices, acceptable to God through Jesus Christ. But it would be too long to note all that the holy Scriptures speak of this. Therefore, V Let us briefly observe how the Omniscience of God which appeared in our Saviour declared that He dwelled in him, as the punctual prediction of many things formerly declared his presence at the Tabernacle. There Moses you know made his inquiries upon all occasions. And from thence in after Ages God gave them answers concerning things unknown; when the Highpriest stood before the most holy place, with the Urim and Thummim on his breast. And therefore that the World might see God had changed his Seat, and now dwelled here, in his Holy Child Jesus, He declared things secret; and not only foretold a number of things, both concerning himself and others, but manifested that he knew even the thoughts and purposes of men's hearts, two. Joh. 23, 24. And understood what was done at a distance from him, i. Joh. 47, 48. Which was so demonstrative a proof to the true Israelite of the presence of God in him; that immediately he cries out, Rabbi, thou art the Son of God, thou art the King of Israel. But the manner of his knowing what was in man and all other things, was the most admirable. For whereas Moses was fain still to repair to one place, and inquire at the Mercy seat, before he could tell the mind of God: And could not so much as resolve a difficult case about the observation of a Law, till he went to hear what the Lord would command concerning the persons who were in doubt, ix. Numb. 8. Our Lord had no need at all to go any whither to make such inquiries; but in every place, even in Samaria, knew the greatest secrets, iv. Joh. 18, 19 For he himself was the Tabernacle of God. He was the Tent which God had pitched among Men: separated unto him, as the Tabernacle and Temple were, by the visible descent of the Divine Glory upon him, and by its residing in him. So that wheresoever he was, he had an Oracle continually within himself: and without any addresses to the most Holy place, or any other; knew all things, and revealed the mind of God to Men. And all this was so conspicuous, that it was far better known than the presence of the Lord upon the Ark. For that was confined to one place, whereas Jesus went about doing good. Which may be the meaning of that famous Prophecy, iii. Jer. 16, 17. Where he says, they should not make mention of the Ark any more; that is, worship God before that, as the only place; But Jerusalem should be the THRONE OF THE LORD; to which all Nations should be gathered: that is, in every part of the City (and Country too) he would appear as gloriously, as he had done formerly in the most holy place of the Temple, which could be at no other time, but when Jesus appeared among them, and sent (by his Apostles) the Law out of Zion, and the Word of the Lord from Jerusalem, to all Nations. two. Isa. 3, 4. The THRONE OF THE LORD, I have told you already, is in their Language, as Maimonides teaches us, Every place which God separates for the manifestation of his Divine glory. So the Heaven is called his Throne, lxvi. Isa. 1. And by that name Jeremiah calls their Sanctuary, xvii. Jer. 12. A glorious high Throne from the beginning, is the place of our Sanctuary. And so I told you the Ark is called; because that was the peculiar place in the Sanctuary where he resided. But at last you see all Jerusalem (by which we may understand the whole Nation) was to become the THRONE of the LORD. As it did when Jesus appeared (who in person was sent to that Nation alone) in whom the Divine glory shone illustriously in all places, wheresoever he came. They beheld the Wisdom, the Power, the Love of God in him; not only in the Temple, where he oft appeared, but in every part of the holy City. In the streets, nay in the high ways, in the fields, in the wilderness, upon the sea, there was a most glorious appearance of God; such as never was when the Ark alone was the THRONE of the LORD. VI Which puts me in mind, and then I shall end this; that the Unity of God is as much, nay more, discovered in our blessed Saviour, as it was at the Tabernacle or Temple in former times. As there was but one place where. God put his Name among the Children of Israel, and they were all to go to the very same Oracle; whereby they were preserved in the belief and worship of one God: So now God hath manifested that this is his ONLY begotten Son; and that there is no name given under Heaven whereby we can be saved, but only His; and that we must seek to no other Mediator, but this One; in whom now God appears in such a glory, as he never did any where else. And this is also to keep us in the belief that God is one: which may hence also appear by this manifestation of God in the flesh. For whereas we call God by several attributes, the most holy, the most wise, the most powerful, and the like; yet we see all these were in one person Christ Jesus. Which may well instruct us, that they all together are but One God; and that it is one eternal Majesty, who is so holy, wise, powerful and good. But, as I said, this was better made known by our Saviour, than by the Divine Majesty residing at the Temple. For during all the time that the Holy Oracle of God stood at Jerusalem: there were also Oracles, which pretended gods maintained among the Gentiles. This upheld the Opinion concerning a multitude of gods: And all that Moses or the Prophets could do, did not destroy this belief in the World; no, not root it out of Israel; till God appeared in our Lord and Saviour. Then these other Oracles grew mute; and it was held ridiculous to believe any more Gods than One. The Devils lost all their power, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after the coming of our Saviour among Men. They are the words of Eusebius, who produces a sworn enemy of Christianity to avouch what he delivers, Porphyry by name, who makes this ingenuous confession, * Lib. V Praepar. Cap. 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. ever since JESUS was honoured, none ever perceived any public help and secure from the Gods. Aesculapius and the rest of the Gods have withdrawn themselves from men, and do not converse with them. From whence Eusebius argues very rationally on this manner. How come you to know, those whom you worship, to be gods? Why did not Aesculapius and the rest of his Companions overthrow the power of Jesus, and make it of none effect? If he be a mortal Man, as you say (nay, perhaps you call him a juggler and a deceiver) and they indeed be Saviour's and god's; What is the matter that they flee before him, and turn their backs of one that is so inconsiderable? Why do they yield up all the World to his power; and abandon all their subjects, in this shameful manner? If you have any sense, you must conclude, that he is stronger than they; and that what he speaks is true. For though he be but one, and as, one would suppose, alone; yet He hath driven away a vast number of gods, and made them leave the World. He hath abolished their worship and service, and exposed them to such contempt; that as they appear no longer gods, so they can do just nothing. They are not able so much as to show themselves, as they were wont, to their followers: But plainly discover that they were Daemons, not Gods. But on the contrary the worship of this JESUS, and that ONE GOD, who, he saith, sent him into the World, is every day more and more propagated; and takes deeper root in the minds of all People. One would have thought that these gods, should have bestirred themselves at his coming, more than ever. They should have made combinations, and joined all their forces against him. Their Oracles which were so famous, should now, above all other times, have been frequented; and spoken most loudly, so that all the World might hear them, against this person, who came to destroy that Religion, and take away all that reverence which was paid them. Or if one Oracle had been dumb upon any particular cause; yet all of them together, one would think, should not have lost their voice and their credit, in this fashion. These gods should have had more care of their reputation, and authority; than to let this single person, whom they pretended also to be so mean, to prevail thus mightily against them. For as Plutarch tells us, in those very places where there was in times past, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great glory of the Divinity; there was nothing to do in his days, but all was vanished. A sign that indeed God was more in our Saviour, than he ever had been in any other person or place; and that he was not where else; and that he would be worshipped only in that way, which he taught and prescribed. For they saw his GLORY, the GLORY as OF THE ONLY BEGOTTEN Son, (i. Joh. 14.) who had those marks of a Divine Majesty residing in him, that none ever had; and from whom we may expect all that the wisdom, power, and love of God can do for us. What should we do then, but after such evident proofs that God is in him; fall down, and with the most humble and joyful reverence worship him, who, as it there follows, is full of grace and truth? Because he is full of TRUTH we ought to resign and submit ourselves to his government; and because he is full of GRACE we should always rejoice to think that we are under his care, and we should put our trust under the shadow of his wings. And that he is so full of both, that we may with great satisfaction commit ourselves to his guidance, confide and rejoice in him; will appear still more evidently by the next Testimony which he received from the HOLY GHOST. II. Which was upon the day of Pentecost, ten days after he left this world; When it gave a more public testimony to him, than it had done at his Baptism, that he was the Son of God, exalted to sit on the right hand of the Majesty on high. For his Apostles being then assembled together in one place, on a sudden there came such a mighty inspiration from him, who a little before he parted with them, breathed on them and said, Receive the Holy Ghost; that the sound of it was like that of a violent blast of wind, when it is a coming. Which was anciently a token of a Divine presence approaching (iii. Gen. 8.) and now was a sign that by the power of this spirit, they should carry all before them. For it filled all the house where they were sitting, as they did all the World, e'er long, by their preaching. And immediately a glimpse of that Divine Majesty or Glory appeared on them, which came down upon our Saviour at his Baptism, and ever after dwelled in him; Who now sent the Apostles just as the Father had sent him. For a bright flame was seen upon their Heads, and they were baptised with the Holy Ghost and with fire. So S. Luke reports, two. Act. 3, 4. That there appeared unto them cloven tongues, like as of fire; and it SAT upon each of them: a sign that this power should abide with them always, and accompany them every where; though this visible flame vanished. The effect of which was notorious to all, even as it was apparent that Jesus was full of the Holy Ghost, though none but John Baptist saw it coming down upon him: For they were all filled with the Holy Ghost, and began to speak with tongues: Of which all Jerusalem (as it there follows) yea men of all Nations were witnesses; who heard them speak in their own tongues, the wonderful works of God, vers. 11. They proclaimed, that is, to all the People, whom the report of this strange news had brought together, what wonders God had wrought by Jesus, and what he had now done for him; having raised him from the dead, vers. 24. and exalted him by his right hand, vers. 33. and made him, both LORD and CHRIST, vers. 36. That is, He was, now they might see if they would not shut their eyes, enthroned by God in the Heavens, and completely invested with that royal power, of which he had received some portion before; being now made LORD of all things, and the KING of God's People. Of which, we, say the Apostles, v. 32. are his Witnesses (who saw him after he risen again, and beheld him ascend into Heaven) and so is the Holy Ghost, which he sent from thence, as they all now saw and heard in divers sensible effects, which testified that he was at the right hand of God. And here it will be fit to observe three things, First, That the HOLY GHOST was his WITNESS, (as the Apostles you see call Him) as the coming of it, was the fulfilling of what he had predicted and promised, a little before his going away from them. At the very mention of that word, they were very disconsolate; and sorrow filled their heart. Whereupon he cheers them up with this assurance that he would not leave them comfortless, like so many fatherless Children, but pray the Father, and he would give them another Comforter, who should abide with them for ever; and never go away from them, as he was about to do, xiv. Joh. 16. This he tells them was the spirit of truth, vers. 17. whom the Father would send in his Name, vers. 26. where he repeats this over again, and tells them what the Holy Ghost would do for them. And therefore charges them not to be troubled or afraid, but rather rejoice to hear him say he was going to the Father, who was Greater than he; and therefore would give him power, when he went to him, to do more for them, than he could do now, vers. 28. And then he adds the reason why he said all this, vers. 29. Now I have told you before it come to pass; that when it is come to pass, you might believe. That is, be confirmed in the belief of all that I have said, and fully persuaded I have not boasted of a power and authority, which doth not belong to me. They might well be confident of it themselves, and bid all the House of Israel know assuredly that God had made the same. Jesus whom they crucified, both Lord and Christ; when they saw this come to pass, which he had foretold and promised so often: Before his Death, xv. Joh. 26, 27. xuj. 7. After his Resurrection, xxiv. Luke 49. Just before his Ascension, i. Act. 4.8. Where he bids them not stir from Jerusalem, but wait for the promise of the Father, which they had heard of him, and which would give them Power to be his Witnesses every where. It was an evident argument, when they received it, of these two Divine Properties in Him; Foreknowledge, and Omnipotence. They had reason to believe there was a Divine Majesty in him, when he was with them on Earth; and to trust to all he had said either of himself, or them, or those that should believe on his Name; and to look upon Him now as the King of Glory, with all power in Heaven and Earth. For how could he have taken the boldness to foretell and promise such a thing as this from God the Father, what hope had he to make it good; if he had not been sure that the Father and He were one; (as he speaks vers. 20. of that xiv. Joh.) and that what He said was by his Authority, who would justify his word? Nothing could have been more vain, or done him greater discredit after all the glory he had got, than to give this as a sign of his truth; if he himself had not been sure that God had given all things into his hand, and that he came out from God, and was going unto God, as it is xiii. Joh. 3. And what greater argument could there be, that he did not assume a Dignity or Title, which he had no right unto; than the verifying his word in so hard and difficult a case as this, even then when his Enemies thought he could do nothing, because he was dead and buried? This must needs make the Apostles as sure as he was; (for his confident belief could not work belief in them) and therefore He did fulfil his promise; and endued them with such power from on high, that in a moment He brought all things which he had taught them to their remembrance; enabled them to speak with all manner of Tongues, to make a Man whole with speaking a word, nay to raise the Dead, and to give the Holy Ghost likewise to others who believed their word. How came He by this power, if indeed He was not the Lord of all? Why did nor his Word die with Himself and fall to the ground, if he usurped upon the prerogative of God, and laid claim to a glory which was none of his? How could it come into any Man's mind, let me ask again, to promise such a thing as this; if he did not know what he could do? And could any man do such a thing, if he were not more than a man; even the King of infinite power at the right hand of God? So the Apostles could not but conclude when they felt the effects of his royal power in their own hearts; and when they could make others feel them, by innumerable benefits which they bestowed, both on their Souls and Bodies. To be able to do such things on Earth as he had done, shown plainly what He was: but to be able to make others do more wonderful things, when He had left the World; was still a more convincing Argument, that all things were put in subjection under his Feet. Nothing now was more evident to them than this great Truth; whatsoever distrust of it they might have before. With this mighty Inspiration all their doubts were blown away, like the Dust before the Wind. This fire which appeared on their Heads, purged their Souls quite from all the relics of Infidelity; if there were any remaining. They could do nothing now but speak the praises of Jesus, and proclaim Him with these Tongues to all the world to be the Lord; with a zeal as hot as fire. The People indeed, it may be said, did not hear him foretell this glorious day, and make any such promise of the Holy Ghost, and therefore how could it convince them? I answer, it is confessed that He did not speak of this so plainly to them, as He did to the Apostles; and therefore I have not alleged it all this time for that purpose: but only to show that they to whom he so often gave hopes of the coming of the Holy Ghost upon them, had reason to rely upon its Testimony when it came; even upon this account, that it was the performance of his gracious promise to them. There are many proofs which we produce, seem to carry less force in them than really they have; when careless minds stretch them too far, to prove more than was intended. The Jews were to be convinced by it upon another score, not by the fulfilling of his particular promises to the Apostles; which could work no further upon the People, than they believed their testimony who came with such power from Jesus to them. But I must add also, that our Saviour had said something of this to all the people at a public Feast, seven. John 38, 39 And when he was arraigned he openly declared to the High Priest and the whole Senate, that they should presently receive sensible tokens of his Majesty, which now they so affronted. For when they adjured him to tell them whether he was the Christ the Son of God, xxvi. Matth. 63. though he knew they would neither believe him, if he told them, nor give him a good reason, if he argued with them, why they did not believe (xxii. Luke 67, 68) yet he told them in express terms, that he was, ver. 64. And then adds these remarkable words; Nevertheless, I say unto you (i. e. though now you do not believe what I have told you, yet mind what I say) hereafter (from this moment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, xxii. Luke 69. or very few days hence) you shall see the Son of man sitting on the right hand of power. Which can refer to nothing but the mission of the Holy Ghost, which presently ensued, and was a certain argument that he was at God's right hand, two. Acts 33. When this came they could not but see, unless they would be wilfully blind, that he was possessed of the Kingdom, he had so much spoken of. It was an irrefragable testimony that he was the Son of the Blessed, and could the less be gain said, because he told them beforehand they should see what they would not then believe. That is, have a manifest demonstration of his glorious Majesty in the Heavens. Which if it would not move them, nothing remained but to see him, after another fashion, coming in the clouds of Heaven, as it there follows. To destroy, that is, such incredulous wretches, who killed their King, and persisted so obstinately in their rebellion, that they resisted the Holy Ghost, whom he sent to convince them of their crime, and convert them to his obedience. So it is interpreted, xxii. Luke 27, 31. II. For the power of it was so great, that setting aside this consideration, if he had said nothing at all to them or his Apostles of his sending the Holy Ghost; yet its coming in this manner, was an evident testimony both to them and all others, that he made a just claim to be their King. He could not else have scattered such royal gifts so bountifully among them, as the manner of Emperors was in their Triumphs, and of Kings at their Coronation. This showed that indeed he had the power, which the Jews denied him. It vindicated his rights, which they would have taken from him. It made it appear, he was what he pretended; and that not He, but they were the guilty persons; who had condemned him, for saying, he was the Son of God. This was the very end of its coming, as our Saviour also told his Apostles a little before his death, xuj. John 7, 8, 9 where He saith, that if he went away he would send the PARACLETE, that is, his Advocate unto them; whose office it should be, to convince the World of Sin, of Righteousness, and of Judgement. Of this place I shall be able, I hope, to give a full account hereafter, together with all those that relate to the Holy Ghost; and therefore I shall say no more of it now than this: That the end of the PARACLETE'S coming was to plead the Cause of our Saviour; to maintain his innocence; and to prove against all accusers, that though he was condemned by men, yet he was acquitted by God, and had said nothing but the truth. For observe but the crime whereof he was accused, and for which he was sentenced by the Jews, and you will soon see that nothing could clear him so much as this. The great thing they laid to his charge, as you have heard already, was that he affirmed, when they adjured him to speak his thought, that he was the Christ the Son of the Blessed. This was the blasphemy, which they pretended wounded their hearts with grief when they heard it, and for which they adjudged him to be worthy of death. Now what could demonstrate the vileness of this calumny, and prove him not guilty, more than such a power possessing his followers even after he was dead, as they saw in himself when he was alive? Nay, a far greater, which declared, as they truly said, that he was Lord of all? x. Acts 36. He could not have done such things, as they beheld were wrought at the invoking of his Name, if he were not truly the Son of God. The Apostles might have called long enough upon him, before they had made a man lame from his Mother's womb, walk up and down and leap and praise God; if he whom they crucified, were not exalted by God's right hand, to be a Prince and a Saviour. And it had been the vainest thing of all, for the Apostles to go and preach up the authority of a dead man, and who was ignominiously crucified, as a great Malefactor; if they had not known that the Holy Ghost from him was ready at hand in every place and time, to be his ADVOCATE, and take his part against all gainsayers. This Heavenly Witness never failed to appear when there was need of him, to justify our Saviour, and to set all things right in the opinion of the World; by reversing their false judgement, and by establishing and verifying the sentence he had passed on himself; when he said that he was the Son of God. The Tables were now turned by the appearance of this PARACLETE, who pleaded so strongly and convincingly, that many who had before accounted him an evil doer, were now forced to alter their mind and confess him to be a righteous person. They who had reviled him, now gave him worship and honour. They that cried Crucify him, said as the Centurion, when they heard the HOLY GHOST speak on his behalf, Sure this was the Son of God. And all those who were so hardy as to resist the Holy Ghost (seven. Acts 51.) were fain to oppose it with rage and throwing stones; for in any other manner they were not able to resist the wisdom and the spirit, whereby S. Steven (a man full of the Holy Ghost) spoke to them and reasoned with them, vi. Acts 9, 10. So great a testimony was this of the HOLY GHOST to Jesus, that the Apostles were not fit to be his Witnesses, till they had received it, xxiv. Luke 48. i Acts 8. But after it came upon them and joined its testimony with theirs, than they defended his cause so successfully, that a great company of the Priests, the greatest enemies to it, yielded themselves and became obedient to the faith, vi. Acts 7. Then if any one asked, how dare you contradict the sentence of the High Court, to which all men are bound upon pain of death to submit (xvii. Deut. 9, 12.) what can you say to justify this presumption, in maintaining his Righteousness, whom the Grand Council of the Nation hath condemned to suffer death? They could soon make this reply, Let the HOLY GHOST answer you; hear what he says to you: If He do not speak enough for us and for Jesus to satisfy you, than we refuse not to die; you may deal with us as the despisers of God and his Law. And so mightily were they astonished and perplexed by the plead of the HOLY GHOST, that the Sanhedrim (the Supreme Court of Judicature among them) knew not what to say to the Apostles, nor what to do with them. They only clapped them in prison for preaching Jesus (iv. Acts 3.) and threatened farther severity if they did not desist (ver. 21.) but they durst not proceed to pass the sentence of death upon them, according as the Law directed; the people glorifying God so hearty for what they saw them do by the power of the Holy Ghost. Nay, so much were some of this great Council staggered, that according to the persuasion of Gamaliel, a great Master among them, they let the Apostles go free, after a second imprisonment, lest perhaps they should be found fighters against God, ver. 39 If this be an humane project, says that wise man, do not trouble yourselves about it; for it will come to naught, as the vain attempts of others have done, who at the first drew much people after them. But if these men prove to be authorized by God, and he will have it so; who can overthrow it? We had best take heed how we proceed in a business, wherein we may chance to have God against us. It is better in my judgement to be quiet, and see what the issue will be, lest in stead of contending with men, we be found to oppose God Almighty himself. III. And the issue was this (which is the last thing) that by the power of this Advocate alone, and no other, our Lord Jesus actually obtained a Kingdom in spite of all the opposition that could be made against him. This was the greatest testimony of the Holy Ghost to him, which effectually proved him to be a King, by winning him a Kingdom; and persuading men to submit unto him, though he was invisible, and not like to reward their services in this World at all, but only in another. It proclaimed him all abroad in the World to be the Lord of life and glory, and by the mere preaching of the Gospel with the Holy Ghost sent down from Heaven (as S. Peter speaks, 1 i 12.) the Nations were subdued to him and acknowledged him for their Sovereign. The High Priest and Council of Jerusalem, as it there follows in v. Acts 40. desiring to discourage the Apostles in this preaching, ordered them to be beaten, and then commanded them to speak no more in the name of Jesus, for fear of a worse punishment that might follow. Alas! vain men, that thought to choke this Truth, and bury this report concerning Jesus. Did they think it was in their power to murder his Name, as they had done Him? and by such means as these prevent his Faith from spreading itself any further? They were mightily mistaken in the courage of these Twelve men, who rejoiced that they were counted worthy to suffer shame for his Name: and as unlearned and ignorant as they found them (iv. Acts 13.) not only persuaded many in that Country to believe Jesus to be the Lord, but carried the fame of him to all Nations. For they received another kind of Mandate from him, which they were resolved to obey; nothing doubting but the power of the Holy Ghost would go along with them to prosper their attempt. The Jewish Rulers said, Speak not at all, nor teach in the name of Jesus, iv. Acts 18. But Jesus their Master had said, Go ye into all the World, and preach the Gospel to every Creature, xuj. Mark 15. Or as it is in S. Matthew xxviii. 19, 20. Go ye and teach all Nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you. They durst not therefore but go, especially when the power of the Holy Ghost came down upon them on purpose, that they might be able to speak in his name, and win him subjects in all the world, by proving that he was perfectly Lord and Christ. And so you read in S. Luke xxiv. 47.48, 49. It behoved Christ to die and rise again, that repentance and forgiveness of sins should be preached in his name among all Nations. And ye are witnesses of these things. And behold I send you the promise of my Father: but tarry ye at Jerusalem (that is, before you go about this business) until ye be endued with power from on high. Now here do but consider with me, these three things. First, the vastness of this design; Secondly, the poorness of the means; and thirdly, the weakness and ineptitude of the Instruments which were to be employed by him: and you will soon see what service the Holy Ghost did him; without whose power he would never have attempted such things, or never have achieved them. They are all in that place now mentioned, xxviii. Matth. 19 Go and teach all Nations, etc. See here what a compass he takes for his Kingdom, no less than all the World. Wherein he intends to settle new Laws, and advance a government proper to himself, established upon a Doctrine not at all taking with flesh and blood. Who is there that ever went about any such thing, or had such a thought in his mind? not only to conquer, but to change the Religion of all the world, and abolish those Laws and Customs which had stood for so many Ages? What Arms or Ammunition did he provide them withal for this purpose? With what forces did he send them? Or by what means did he hope to win Kings and Princes to resign their Crowns to him, and submit themselves to his Orders? Behold, here a new wonder, which is the second thing I now named: He bid them go and PREACH. How could any one fancy he should overcome Nations with his breath? Can he take words to have such force in them, as to persuade whole Countries that never saw him to become his subjects? What strange Orators must these be, who could draw men of such different languages, natures and inclinations, in all the world after them? Where were they bred to learn such powerful Rhetoric, as should charm the hearts of all that heard them? From what School did they come, or by whom were they instructed in the art of catching Souls? Alas! they were very illiterate and ignorant men, Fishermen and such like rustic people, whom Christ called to be Fishers for Souls, and sent to draw hearts to him. And I remember, Plato in his Phaedrus, when he would express a block, a rude and unbred fellow, says he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bred up among Mariners. Very unlikely Instruments these were for his purpose; if he had been to take counsel of Philosophers, and intended to teach men by no stronger arguments than theirs. They were the most unfit men that could be chosen to be his Ambassadors; if he had not been another kind of Lord and Master, and they had not gone with other kind of instructions, than the world had known before. And that is the third wonder, enough to astonish any considering man, that they who, as Eusebius notes, could scarce speak their own language well, but were mocked for Galileans, whose dialect was the most broad and ungentile of all the Nation; that these, I say, should go to speak to all the Nations of the World, with hope to persuade them. Alas! they were not fit to be Masters to so much as one single person, much less to teach a Country School; how then could they undertake to teach the whole World? What King, what Lawgiver, what Philosopher, either Greek or Barbarian, as the same Eusebius proceeds * Lib. 3. demonstr. Evang. , ever dreamt of any such design as this? They held their labour well bestowed, if they could establish their Doctrine and Laws in one City, or perhaps in one Country; but never thought themselves able to spread them any further. Whereas Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, meditating nothing that was common to mortal men, nothing that was merely humane; says confidently to these contemptible men whom he had chosen to be his Emissaries; Go, now that I bid you, and teach all Nations. But suppose the Disciples should have said to him, as well they might; Though we are ready to do any thing for thy sake, yet how shall we accomplish this? How for example shall we speak to the Romans, of whose language we are ignorant? Or how shall we teach the Egyptians, and the Indians, and the Scythians; who have but one tongue which we learned of our Mothers, and that but a rude one neither? We shall stand dumb before them and say nothing. They will take us for a company of fools, and we shall look like mere statues and images of men. Or if we could speak their languages, what hope have we to prevail with them? Who will be persuaded by such as we, to forsake the Religion of their Country, and to embrace thine who art a stranger to them? Truly this had been but a rational question; if our Saviour had not taken care to prevent it, by adding those words to his Mandate; Lo, I am with you always to the end of the world. He had said a little before, ver. 18. All power in Heaven and Earth is given to me. Go therefore and teach all Nations; advance my authority, and spread my Kingdom; and do not doubt but you shall effect the business; for I who have all power will be with you. And so he was, by the power of the Holy Ghost who was his Advocate; for he gave them, presently after, the gift of tongues; he accompanied them every where, if they did but mention his Name, with signs and miracles; yea the very shadow of some of them did more than all the power of Medicines. This was a very great demonstration of his supreme dominion over all Creatures. Nothing could be more effectual to induce men to obey him, to whom they saw every thing else was subject. Without this they could never have moved men to believe that he was the Lord; but this gave it sufficient credit. For suppose they had stood up in the places of popular concourse, and said, We come to preach to you in the name of Jesus, and require you to submit yourselves to him, whom God hath made the Lord of all. He was born of the seed of David, a great King in Israel, did many wonders in that Nation, though he was hated and rejected by them, and delivered to Pontius Pilate; by whom he was crucified; but God raised him out of his grave, and we saw him go to Heaven, where he is enthroned in the most glorious Majesty, and reigns over all Angels, as well as mankind. Cast away therefore your ancient Gods, who are his subjects. Forsake presently all your superstitious Rites and Ceremonies. Believe on this person; submit to his government, and obey his commands. Though you get nothing in this world by it, but perhaps may lose all you have; he will reward you for it in his Pleavenly Kingdom. What force do you think there would have been in such a speech, to persuade the Nations far distant from Jerusalem, to fall down before him as their Sovereign? Would they not have smiled and said, What do these babblers mean to bring us these strange stories from a foreign land? Why should we acknowledge him to be our King, whom his own Countrymen would not suffer to reign over them? Shall we become the subjects of one whom we never saw, nor heard of until now? and venture the loss of all our liberties, and perchance of our lives, for one whom they confess to be crucified and dead? What likelihood is there, that he should rise again from the dead, who could not keep himself, when he was alive, from being put to death? Truly, saith Eusebius, when I consider the mere doctrine they were to preach, I cannot see how they could hope to draw the people to their belief. But then when I consider how they did prevail every where, at Rome, at Alexandria, at Antioch, in all other places; I must have recourse to a Divine power, which succeeded this Doctrine. Jesus plainly declared by putting them upon the attempt, that he was confident he had all power to get himself a Kingdom by this preaching. And by the issue it appeared that it was no presumption wherewith he was possessed, instead of a well grounded confidence. They preached, as he bade them; but it was not with such Rhetoric, as is in use among us: not with the enticing words of man's wisdom, with eloquent expressions, enchanting language, or mere plausible arguments; but in the demonstration of the Spirit, and of power, 1 Cor. two. 4. The HOLY GHOST from Heaven presently appeared wheresoever they preached, to justify their words, and to testify, by many miraculous operations, that Jesus was no less than they affirmed. This evident demonstration persuaded men's minds. This was such a power, that the people were ready to take them for Gods; and imagined that Mercury and Jupiter were come down from Heaven to them: and thereupon prepared public sacrifices, to be offered in their honour, xiv. Acts 13. Natural reason told them that such things could not be done by mortal nature; but they must be concluded to be the works of some God, though no body told them that they were. And therefore this was all they had to do, for their own satisfaction, to inquire by what power and authority the Apostles did these wonders, since they themselves confessed that they were but men. And here now they took occasion to let them know, that it was Jesus who did these Miracles. Him they preached; and him they hereby proved to be the Lords ANOINTED; who by this power would prevail, notwithstanding the fierce opposition that was made against his authority. For, as you read in a devout address which the whole company of believers made to God, the Rulers were gathered together, and the Kings of the Earth stood up against the Lord and against his Christ. At their first entrance upon this work, there were mighty endeavours to overthrow it; just as there had been against his holy child Jesus, whom he had ANOINTED, that is, promoted to a greater glory than he had on Earth. And therefore they desire God to go along with them, and stretch forth his hand to heal; and that signs and wonders might be done by the name of his holy child Jesus; for the propagating of this Religion, which it was not in their own power to advance, iv. Acts 26, 27, 30. Now this was a further testimony of the power and glory of Jesus, that when a solemn address was made to God, and they represented to him their design; they were so far from receiving any discountenance from him, that he encouraged and promoted this undertaking. For the place where they prayed was shaken, by a powerful inspiration which came upon them all, as it had done upon the Apostles: And they were ALL filled with the Holy Ghost, and they spoke the word of God with boldness, ver. 31. III. And this leads me to the last Testimony which the HOLY GHOST gave to him, by descending upon other persons as well as upon the Apostles; though not in such a visible form as it did on the day of Pentecost. The place indeed was SHAKEN where these believers were assembled, by the like mighty wind I suppose as filled the house where the Apostles received the Holy Ghost, two. Acts 2. But there were no fiery tongues now appeared, as there did then: Nor do we afterwards read of any such sensible sign of an invisible power coming upon them, as this shaking of the place was, when the Holy Ghost first descended upon the body of the Church. But whensoever the Apostles laid their hands upon any person who believed in Jesus and was baptised; presently the Holy Ghost fell down upon them, and they spoke with tongues and prophesied, viij. Acts 15, 17. nineteen. 6. This laying on of their hands, was ever after the only external sign of the Divine power (for that's the meaning of stretching out the hand, in the place just before named, iv. Acts 30.) wherewith they should be endued at the request of the Apostles. Which was a plain demonstration of the royal Majesty and munificence of Jesus, whose Servants and Ministers these were: and hereby the HOLY GHOST bare record to him, that he was the Son of God. So this very Apostle teaches us in the second Chapter of this Epistle, where he tells them to whom he writes, that he need not be very solicitous to prescribe them Antidotes against those Antichristian doctrines, which then began to poison the Church: because they had an Unction from the holy One, and knew all things, 1 John two. 20. The HOLY GHOST, that is, was their security from infection; which is here called the UNCTION or anointing, 1. because by the coming down of this upon our Saviour, He was made the CHRIST or anointed of God, x. Acts 38. And 2. the Apostles when they received it were made the principal Officers in his Kingdom, and endued with such a power to remit sins and unloose men from the punishment of them as he had, xx. Joh. 22, 23. And 3. all others to whom they imparted this gift were openly declared the children of God, and if children, than heirs, heirs of God, and joint-heirs with Christ, viij. Rom. 16, 17. This UNCTION made them all Kings and Priests unto God, and they reigned with him on Earth, v. Rev. 10. Enjoyed, that is, many royal privileges and liberties at present, for which they were bound perpetually to praise him; beside the right it gave them to an Heavenly Kingdom, where they should sit down with him in his Throne, as He was in the Throne of his Father, iii. Rev. 21. For the Thrones of the Eastern Princes were wide and large, as I told you before, where others might sit down by them, if they pleased to admit any to that high honour, which this King of King's promises to grant to his faithful followers. No wonder then that they who were designed to so great glory, were also made partaker of the Earnest of it, as this Unction by the Holy Spirit is called, 2 Cor. i 22. After God had filled the Apostles and other Apostolical men with the Holy Ghost, who were ready to guide and direct all Christian people while they lived: There were great numbers also in the Body of the Church, who received so many of its gifts from the HOLY one (that is, God, 2 Cor. i 21.) that it enabled them to discern truth from falsehood; and discover all those cheats and impostures which some went about to put upon them, under the name of Christian Doctrine. A very great Doctor the Holy Ghost was, when they were anointed with it; for thereby they KNEW ALL THINGS: that is, their whole Religion, in which it made them so perfect, that those pretenders to new Revelations could teach them nothing which they knew not already. For it taught them that Jesus from whom it came, was the Son of God, and had revealed all God's will plainly and fully to them. So S. John tells them in the following verses, 21, 22. I have not written unto you, because ye know not the truth; but because ye know it, and that no lie is of the truth. Who is a liar, but he that denieth that Jesus is the Christ? etc. That is, I do not speak of this, because you are ignorant of Christianity, but because you are well acquainted with it; and thereby able to judge when any body contradicts it, and to reject all those as liars, who deny Jesus to be anointed by God, the Lord of all. I know you are well principled in this truth by the UNCTION which he hath given you from the Father: All that I desire is (as he adds, ver. 24.) that you would suffer that Truth which you have heard from the beginning, to abide in you. And indeed it was very unreasonable to start from that which had ever been acknowledged since the Holy Ghost first descended on Jesus himself; and which the same UNCTION still testified, whensoever the Apostles, who preached Jesus, did but lay their hands on any body's head, and pray to Jesus that he would bestow it on them. They could not be seduced if they did but attend, as he says, ver. 26, 27. to this anointing which they had received, and which was yet among them. There was no need of any other teacher, but this to instruct them. Which gave such an evident demonstration of the power and glory of the Lord Jesus, and was so far from being a lie or deceiving them, that if they did but do it as it taught them, they must needs abide in him. This you see was accounted and that justly, an infallible witness to him. He could never have sent such an UNCTION, nor would the Holy Ghost have ever come in his Name, if he had not been the King of Heaven. They that received this had an invincible proof of his glory and majesty within themselves. They could not doubt of it any more than they could of what they felt. Which proved likewise so convincing to others, that it made unbelievers fall down on their faces and worship God; and report that God was in them of a truth, 1 Cor. xiv. 25. For by this the Divine Majesty did in a proper sense DWELL among Christian people, and walk with them, as it did among the ancient Israelites, 2 Cor. vi. 16. This was a glorious Divine Presence in the Church, whereby God and our Saviour made their ABODE with them, xiv. John 23. and they became the HABITATION of God (or his Dwelling place) through the Spirit, two. Ephes. 22. Which so constantly bare witness to him, that no man who had this Spirit could possibly deny him; but every one that spoke by the Holy Ghost acknowledged Jesus to be the LORD, 1 Cor. xii. 3. And they were no small number, who were made partakers of it. For S. Peter promises it at the very first descent of it, to all that would repent and be baptised in the name of Jesus: at which word three thousand Souls were added to them, two. Acts 38, 41. And afterwards a vast company more, as you may read in the first Epistle to the Corinthians. Where some were endued with one power of the Holy Ghost, some with another (Chap. xii.) but in every thing they were enriched by him, so that they came behind in NO GIFT, Chap. i. 5, 7. Wherein our Lord far excelled Moses who could not give his Spirit unto others, much less unto the Gentiles: whereas Jesus sent great abundance of his Spirit, as you see upon his Disciples, and gave even to the Gentiles the like gift as he did unto them, xi. Acts 17. For as S. Peter was preaching to Cornelius and his friends, the Holy Ghost fell on all them which heard the word, to the great astonishment of the Jewish Christians, who wondered to hear them speak with tongues, and magnify God, x. Acts 44, 45, 46. But they should have considered that now he began to fulfil completely that prophecy of Joel (mentioned two. Acts 17.) which promised that God would pour out of his Spirit upon ALL flesh. Now the enclosures were first broken down, and that Divine Presence which had hitherto been confined to one Nation, appeared in a most amazing lustre to the rest of the World. In so much that in a little time great multitudes of all nations, and kindred, and people, and tongues joined their hearts and voices with the Heavenly Choir, saying, Holy, Holy, Holy, is the Lord of Hosts: the whole Earth is full of his GLORY. Thus Esaias heard the Angels sing, vi. 3. when he beheld our Saviour's glory and spoke of him, xii. John 39 And the Church of Christ from the beginning hath taken these words from their mouths, and made them their own; (iv. Rev. 8.) when they actually saw this GLORY OF THE LORD filling the Earth, with its most holy Presence. For our Lord did not cease to pour out more and more of his Spirit on all flesh, even after the Apostles were dead: But as Justin Martyr tells the Jew, in his time (which was above an hundred years after this) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Dial. cum Tryph. , etc. One might have seen among Christians both women and men, who had gifts from the Spirit of God. And so one might in the days of Origen * Lib. 1. contr. Cells. (who lived as many years after that) who to convince Celsus, that it was no Fable which was reported of the descent of the Holy Ghost on our Saviour, affirms that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. There were still remaining among them some footsteps of that Holy Spirit, which was seen in the form of a Dove. For they dispossessed Devils, performed many cures, and foresaw some things, according to the will and pleasure of the WORD, concerning what was to come. Nay, it were easy to show that this Heavenly power descended still much lower, and did not quite leave the World in these Ages: and that it did not work in some obscure corners only, but in the most noted places in the World. For the same Justin says in his first Apology, that there were many healed by the Name of Jesus Christ in the City of Rome; whom no other person could heal. So that look how many Souls there were full of the Holy Ghost, so many lasting Witnesses there were to our Saviour of his power and glory in every place. But intending hereafter to treat of all these gifts of the Holy Ghost alone by themselves; I shay say no more of them now: having sufficiently shown, how they were his Testimony to our Saviour. It is possible, I confess, that there may be another thing included in the name of the HOLY GHOST; and that is the old Prophets, who received gifts from Heaven, whereby they sometimes spoke of the Messiah. So the HOLY GHOST is said in the x. Hebr. 15. to be a witness of the perfection of our Saviour's oblation; and for a proof of it the testimony of the Prophet Jeremiah is alleged, whose words are called the witness of the Holy Ghost. From whence I might take occasion to show that all the predictions of the Prophets do so exactly agree to Jesus, and are so perfectly fulfilled in him, that we must needs grant him (if we receive this testimony of the Holy Ghost, and take them to have been inspired thereby) to be the Son of God, the King of Israel, who they had long put that Nation in hope, should come and reign over them. But this would be a work of too great length, and my intention is not to swell this Treatise into an huge Volume; which makes me only mention this notion, that you may consider with yourselves, as you have occasion, what a resemblance there is between Jesus and that person whom the Prophets describe unto us. For this will prove a great confirmation of your faith in him; there being no doubt in the minds of the bitterest enemies of our Saviour, but that those Holy men of God spoke as they were moved by the Holy Ghost. I have done now with these witnesses, who speak unto us from Heaven; and who are one, you see, in their testimony, as well as in their nature. They all agree in this, that Jesus is the Son of God. There is not the least difference between them; no doubtfulness in their testimony; no backwardness to give it; no obscurity that should make it difficult for us to understand it: But with one mouth (as we say) they unanimously, plainly, readily and clearly pronounce him to be such a Divine person, that if we should not hear him, and obey him, and depend upon him, I know not what we shall be able to say to so many Witnesses, who will be ready to appear against us; whose testimony without any cause was slighted by us. Look how many voices have been heard from Heaven; how many witnesses have openly appeared in his behalf: so many Divine reasons you are to conceive yourself to be provided withal, for every word that Jesus hath spoken. Which you are therefore to take for infallible, and to keep, as the Apostle speaks (1 Tim. vi: 14.) without spot and unrebukeable, until his second appearing. Listen to those words of grace which come out of his mouth. Abandon those sins which he requires you to forsake; and betake yourselves to the practice of those virtues which he so strictly enjoins: For the FATHER, the WORD, and the HOLY GHOST declare that this is the Will of Heaven; And what is there in this world so considerable as to persuade the contrary? If he be not the Son of God, if he do not prove it by undeniable arguments, then do as you list: But if he be, than you are bound to yield him the humblest subjection, and it will be a strange stupidity to dispute the matter with him. There can be no colour for your refusal, should you deny to be governed by him, who comes with such Authority; that the fullness of the Godhead, as you have heard, dwells in him bodily. O what an honour hath God Almighty hereby done our nature! how highly hath he advanced and dignified it, by this strange and unexpected favour, which he hath conferred on it, in making it his Holy place! Consider but what I have now said, of the Testimony of the HOLY GHOST to Jesus; which was an illustrious token likewise of God's wonderful love to us. Is it nothing that God should be manifested in our flesh; that he should DWELL in us, and make his abode with us, and that we should become the habitation of God through the Spirit? Look upon the Temple of old, and see how it glittered with Gold; how it was adorned with Cherubims and Seraphims, which were an emblem of the Angelical attendance in that place; but especially how it shined with the Glory of the Lord, which appeared upon the mercy-seat: And then reflect how precious, how dear mankind are to Almighty God, into whose Nature this Glory is translated; whom he hath beautified with greater excellencies, and made more splendid by a more intimate conjunction with it. Can any man then, after he had considered this, profane that Nature which God hath so sanctified and separated to himself? Can he find in his heart to prostitute himself to any of those base and filthy actions; that are below the dignity of humane nature nakedly considered, without such a presence of God in it? None can submit sure to the government of any fleshly lust, but he must first forget that he is a man, created after the Image of God. And there is none can continue in this unworthy slavery, but he must lay aside these thoughts also; that the WORD was made flesh, and the Image of the invisible God hath taken up his abode in our Nature. By this he hath called us to the greatest sanctity. He remembers us what excellent Creatures we are, and how Glorious he is desirous to make us. And who is there that need despair of recovering himself by the grace of God, though he be sunk never so much below himself; now that God is come on purpose to lift him up? He hath sent Salvation to us, by one that is mighty to save. He hath revealed himself so graciously, and made such discoveries of his Love and Power and Glory to all mankind, that they may confidently hope, if they will not cast away all care of themselves, to be restored to the image and likeness of God again. But this Discourse will come in more seasonably, when we have joined the strength of the other three Witnesses to these, and heard them all together, some from Heaven, others from Earth, proclaiming this in our ears; Behold the Son of God: Jesus is your Lord; for he is the Lord of all things. And we shall be the more ready for a surrender to him, when we see withal, how much we are beholden to God Almighty for his marvellous, inconceiveable love, in calling us so many ways, by so many arguments, to Repentance, Faith, Obedience and Everlasting Salvation. That which I have now explained, deserves to be remembered with the most affectionate acknowledgements, and we shall be better disposed to hearken to the rest, if we give him hearty thanks for what we understand already, and say; A PRAYER. ADored be thy inestimable love, O thou Holy Spirit of Grace and Truth, the mighty Power of God; who hast given such gifts unto men, even to the rebellious also; that the LORD God might DWELL among them. Blessed be thy Goodness, who didst anoint our Lord with that oil of gladness, which hath run down to the meannest of his subjects. Great and wonderful was that Heavenly Power and Love, which appeared in such visible Majesty upon him, and filled him with the Holy Guest; so that he went about doing good, and healing all that were oppressed of the Devil. And much more marvellous was that Almighty Goodness, which promoted him to the throne of Glory in the Heavens, that he might fill all things. Praised be that astonishing Love, which first filled the Apostles minds with such Heavenly light, and inflamed their wills with such fervent heat, that they boldly preached the Gospel to all the world. For ever magnified be that diffusive Grace, which afterwards spread itself in such variety of gifts; wrought by one and the self same Spirit, dividing to every man severally, as he pleased. Let the whole Church be giving continual thanks to thee, O Lord, for stretching forth thy hand in such signs and wonders, to glorify thy holy child Jesus; for giving by the Spirit, to some a gift of wisdom, to others a gift of healing, to others divers kind of tongues, to others prophecy; and for making some Apostles, some Prophets, some Evangelists, some Pastors and Teachers; that every knee might bow to Jesus, and every tongue confess that he is the Lord. I confess him with all my Soul; I honour him as my Dearest Lord. I see thy Glory, O blessed Jesus, by the light of the Holy Ghost, which hath shone so oft from Heaven upon us. I see the Power thou hast at God's right hand. I see the royal bounty of thy love. Now I know that thou knowest all things; and believe that thou art the faithful and the true, whose words shall never fail. O how much ought I and every Christian Soul, to rejoice in the consolations of the Holy Ghost! which hath brought us new assurances from Heaven, that our Saviour lives, and reigns, and sits enthroned at the right hand of God, in incomparable majesty and glory. Inspire all our minds and hearts, O thou quickening Spirit, inspire them, O Lord and Giver of Life, with such ardent love and devotion towards him, that we may hope to reign with him, and then shall we rejoice beforehand in this hope, with joy unspeakable and full of glory. Do not wholly absent they self from us, O thou Guide and Comforter of our Souls (though we have not been so grateful to thee, nor followed thy directions and counsels as we ought) but still let thy gracious presence fill every part of the Christian Church. Though we have not that UNCTION from above, which endued them heretofore with the gifts of tongues, and prophecy, and healing, and working of miracles: Yet pour down every where, much of the spirit of knowledge, and love, and devotion, and purity, and fortitude, and undaunted resolution, and fervent Zeal; which may be ever glorifying the great God and our Saviour Christ Jesus. O thou who didst open the eyes of the blind, and lose the tongue of the dumb, enlighten our minds to see more of those wonders, which may inflame our love, and encourage our hope; and open our lips, that our mouths may show forth thy Praise. Still let there be hearts full of Faith in the blessed Jesus; full of love to all mankind; full of ardent desire to see his Kingdom come; full of wisdom to open the mysteries of Salvation, to instruct men in the truth as it is in Jesus, and to convince them mightily, and persuade them to be obedient to it. That so by the same Heavenly power whereby the Faith of Christ was planted in the world, it may be graciously preserved and promoted: and we may see it go forward and advance more and more, till every Nation now on Earth speak in their own tongues the wonderful works of God. Let all the people praise thee, O God; Let all the people praise thee. Kindle in them such devout affections, as may offer up continually the sacrifice of praise to thee. Let them praise thee with pure minds, and upright hearts, and unspotted lives: and in perfect unity and godly love say every where, Glory be to the Father, and to the Son, and to the Holy Ghost. As it was in the beginning, is now, and ever shall be, world without end. Amen. CHAP. V Concerning the Witnesses on Earth, and first of the WATER. HAVING given a brief account of the Testimony of the first Three Witnesses, and finding much satisfaction in their perfect agreement; we have the greater encouragement to go to the other Three, who are also nearer to us than the former, and take that evidence which they are willing to afford us, for our further confirmation in this belief that Jesus is the Son of God. These three, you read in the eighth Verse, are such as bear witness on EARTH; whereby we may be the better acquainted with them, and they are the more undeniable, and furthest off from all question or exception. For should any be so bold as to dispute that there might be no such voices from Heaven, such apparitions of Jesus, such a descent of the Holy Ghost (as it is possible there may be such conceited fools, who think themselves wise by doubting of all things) yet that there were such Witnesses as the WATER, the BLOOD, and the SPIRIT, no man can be so obstinate as to deny; they were so visible to all sorts of men whatsoever, that would but open their eyes to behold them. In the sixth verse (of which the eighth is but a repetition) after the Apostle had said, that the only Conqueror is he who believes Jesus to be the Son of God; He adds, This is he that came by WATER and BLOOD, even Jesus Christ; not by Water only, but by Blood also: and it is the SPIRIT that beareth witness, etc. Where that phrase [HE CAME] is to be diligently observed; which in the stile of the New Testament writers, signifies as much as that, He manifested himself to be the Messiah or Christ; He made it appear that he was sent of God. For thus the Messiah is described in that question which John Baptists Disciples put to our Saviour, xi. Matth. 3. Art thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that COMETH? that is, as Grotius well expounds it, he that is prophesied of by Jacob our Father, under the phrase of COMING, xlix. Gen. 10. And so He is said to be the light which COMING into the World enlighteneth every man, i. John 9 And John Baptist tells them, He that COMETH after me, is preferred before me, ver. 15. He was preferred to be their King, as the multitude cried out, saying, Hosanna to the Son of David, blessed be he that COMETH in the Name of the Lord, xxi. Matth. 9 There is the true explication of the phrase: He was sent by a special commission, such as never any man had from God the Father; he appeared with his authority, and acted in his name. And as before he appeared in his Majesty, he was called, He that COMETH; so afterwards the Apostle here calls him, He that CAME. The person, that is, whom God had promised from the beginning of the world to send into it; His SHILO, that is, his Seed (as De Dieu hath excellently expounded that word) the Seed of Judah, and the Son of God. Who in this fullness of time was to receive Commission from God, and take upon him the Government of the World. Now this person, says S. John, CAME (that is, appeared to be sent of God as his Son, his only begotten) by Water and by Blood. Which is as much as to say, that it was manifest he came from God and not of himself by these two Witnesses; to which the SPIRIT also adds its testimony, as it here follows [and the SPIRIT bears witness] which is such a certain evidence, that they who rely on this, together with the former, can never be deceived by it; because the Spirit is the TRUTH. As therefore God SENT him, so he CAME; and by these three Witnesses proved that he was the Person, who, God promised, should come, and was now sent: whose testimony let us prepare ourselves to hear, and examine diligently, that the faith of Christ may still be rooted deeper in our hearts. And let us hear them, if you please, in that order wherein they stand in the sixth Verse (the place where we first meet with them) receiving first the testimony of the WATER, then of the BLOOD, and then of the SPIRIT. Of the WATER. And by WATER sure can be meant nothing else but either Purity and innocence; or else Baptism, which we use as a sign and a means of those. We may consider it in both senses, and not be in any danger to wander from the scope of the Apostle, or do any wrong to the argument in hand, but receive most satisfactory evidence from both, that Jesus is the Son of God. I. First then let us take it in the notion of PURITY; which we use the help of Water to procure in bodily defilements. And therefore when the Prophet would express the intention of God to purify his people from moral filthiness, he says he will pour clean WATER upon them, xxxvi. Ezek. 25. and in other places he calls upon them to WASH themselves; when he would have them amend their ways, and lead new and holy lives. And when we speak of the PURITY of Jesus, wherewith he CAME, that is, demonstrated himself to be the Christ; we must consider that there is a double Sanctity or holiness, for which He was eminent above all other persons, which may both be denoted by WATER. The one is of his DOCTRINE wherewith Christ is said to cleanse his Church, for which he died, v. Ephes. 26. He gave himself for it, that he might sanctify it; having cleansed it with the Washing of WATER by the Word. Where the Word (the preaching of the Gospel) is either the explanation of washing with Water, or else denotes that Christian Instruction which succeeds Baptism; to which, by our being washed with Water in the Name of Christ, we are bound to attend, as the great instrument of our purification. The other is holiness of LIFE and conversation; which the same word WATER is used to express in the Epistle to the Hebrews, x. 22. where the Apostle exhorts all those who believed there was such a royal High Priest as Jesus, set over the family of God, to worship him with integrity of heart and sincere affection to him; nothing doubting of the truth of his promises, and having their hearts sprinkled from an evil conscience, and their bodies washed with pure WATER. Now by a short view of the perfect spotlesness of Jesus in both these, in regard of his Doctrine, and in regard of his Life; we shall be able from thence strongly to draw this conclusion, that he must needs be the Son of God. I. First for the PURITY of his DOCTRINE; it is such, that it not only teaches no evil at all, but teaches all manner of Goodness; and severely prohibits every vice. There is not the least sin to which the Holy Jesus gives any countenance; no, he declares the wrath of God from Heaven against all ungodliness and unrighteousness of men; whom he fully instructs likewise and encourages in every piece of true piety and virtue. So perfectly Holy is his Word, that if we did entertain it, the power of it would throughly wash us from all uncleanness, and not leave the least speck of dirt in our hearts. For he intends by that (as the Apostle tells the Ephesians in the words following those now named, ver. 27.) to present to himself a glorious Church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish. Whatsoever belongs either to our knowledge of God, or to our Duty in every respect, condition and relation, His Doctrine completely comprehends it. He hath first of all so clearly revealed to us the ONE GOD Creator of Heaven and Earth, that none could do it more expressly, or with greater reverence to his Majesty. Whatsoever Moses hath written against Idolatry, S. John here from Jesus (in the conclusion of his Epistle) hath summed it up in a few words, Little children, keep yourselves from IDOLS. In this the Jews could not accuse him, nor durst let such a word fall from their mouths, that he was a false Prophet, because he endeavoured to draw their hearts after other Gods (which was the great mark of an Impostor, xiii. Deut.) No, he tells them that this is Eternal Life, to know the only true God (which words are spoken in opposition to all others) and Jesus Christ whom he had sent. But in this they might have seen that his design was far more noble and glorious than that of Moses, who contented himself to preserve that one Nation from the infection of Idolatry: whereas our Lord Jesus plainly declared his intention was by his Apostles to turn all Nations from Idols, to serve the living and true God. There was never any man that appeared so great a lover of God as he was. Never any man that undertook to set on foot such a design, for the advancement of the universal knowledge of him. All the Divine Attributes and Perfections also, He hath revealed so perspicuously, that there never was such a manifestation made of them to the World, as we see in Him. From whom we learn how Just, how Good, how Wise, how Faithful, and how Powerful, the Blessed and only Potentate is, who only hath immortality, whom no man hath seen or can see. And if we would know our Duty, either towards God in actions of Piety, or towards Men in actions of Righteousness, or towards ourselves in actions of sobriety, we can learn it not where so easily, and completely, as if we go to him, and to those who have delivered it to us with great care and plainness from his mouth. As for the Actions of PIETY, He teaches us inwardly to Honour God, v. Joh. 23. that is, to have an high esteem of him as our Lord, and as our chiefest Good: to Love him also, and that with all our heart, and all our Soul, and all our mind, and all our strength, xii. Mark 30. And to Fear him, seeing he can cast both Body and Soul into Hell; which makes him again and again bid us be sure to Fear him, xii. Luke 4, 5. To confide likewise and Trust in him, the living God, 1 Tim. iv. 10. To Hope in his mercy, 1 Pet. i 21. And to rejoice evermore, 1 Thess. v. 16. And as we are thus to worship him in our Minds, so we are taught by his Religion externally to adore him and fall down before him, iv. Matth. 10. iv. Rev. 10. to pray to him both for ourselves and others, 1 Tim. two. 1, 8. and to be incessant in our Prayers (or to perform this holy duty very oft) xviii. Luke 1. 1 Thess. v. 17. and to offer up by him the sacrifice of Praise to God continually, xiii. Heb. 15. And in every thing to give thanks, which is the will of God concerning us in Christ Jesus, 1 Thess. v. 18. and especially to show the Lords death, that is, publish it with thanks and praise, till he come, to judge the World, 1 Cor. xi. 26. The manner also of addressing ourselves to God he hath taught us so fully, that nothing can be added to it. For he tells us, The Father will be worshipped in Spirit and in Truth, iv. John 23. And that we must lift up holy hands, 1 Tim. two. 8. And that when we pray we must forgive others, xi. Mark 25. and ask in Faith, xxi. Matth. 22. and avoid vain babbling; and not affect much speaking, nor desire to be seen of men, and to join Fasting and Alms, with our Prayers and Devotions to God, Matth. vi. It is impossible to conceive any thing more Divine than these Instructions. To which he adds as rare Precepts for Actions of RIGHTEOUSNESS: concerning which he hath given us such an absolutely perfect Rule, that it comprehends the measures of CHARITY too. No wit of man can think of any thing more holy than that, LOVE THY NEIGHBOUR AS THYSELF; or that, WHATSOEVER YE WOULD THAT MEN SHOULD DO TO YOU, DO YE EVEN SO TO THEM. This is a rule that reaches all men; and compendiously, yet completely, tells them how they should behave themselves towards each other. If a man were a Magistrate, or a Parent, or stood in any other superiority over his Neighbours, he would desire honour and obedience from them; that therefore, says our Saviour, let him give to those who are in Authority. If a man be our equal, we desire, if not his friendship, yet his fidelity in word and deed; that very thing let us be sure to render him and all others in the same equality with us. If we be placed below others, we desire the favour, the help, the relief, and counsel of our Betters; all these Jesus here teaches us to afford, with the same cheerfulness that we would expect them in their case, to those who are in want of our kind assistance. Nay, he hath told us in particular what our duty is in these matters, by the mouths of his holy Apostles; that no man may think to excuse himself by his ignorance and inability to apply a general Rule to every action of his life. I shall not name all the places where you may find such words as these that follow, but only tell you, He would have us so far from doing evil to any man, that he requires us owe him nothing, but only love. And this debt we must be always paying, and think ourselves debtors to all men; not only to treat them civilly, and give them good words, but to love them in deed and in truth. Which Love must teach us as to be meek and gentle towards all men; to put away all bitterness, and wrath, and anger, and clamour, and evil speaking; not to circumvent or go beyond our Brother in any matter; not to lie to our neighbour; nor defame him; much less do him any hurt in his body or goods: So to relieve his poverty; to help forward his joy; to comfort him in his sorrow; to cover his defects; to make a fair interpretation of his actions; to let our judgement of him incline to the more favourable side; to mind what is lovely or grateful to others, and what things are of good report; to study things that make for peace; to compose and reconcile differences; to beg pardon of those whom we have offended, and make them satisfaction; and if any have offended us, readily to forgive their fault; to forbear revenge when it is in our power to requite an injury; to do good for evil; to bless those that curse us; to overcome men's hatred with benefits; to pray to God for those who use us despitefully; and to be long-suffering, when it is fit to punish any man for his crime. And as for those who are truly pious, we are taught to do them good above all other men; to live with them in unity and godly love; to sympathise with them in their several conditions; rejoicing with those that do rejoice, and weeping with those that weep. Nor hath he failed to tell us by his holy Apostles, with what kindness and indulgent affection Husbands should treat their Wives; and how they again should so affectionately observe their Husbands, that they may together make up a lively Image of that Dearest Love, which is between Christ and his Church. And he hath instructed us all how to behave ourselves towards Magistrates, Bishops, Presbyters, Masters and Parents; whom he hath also taught how to bring up their children, to use their servants, to feed and govern their flocks, and to rule their people committed to their charge: so that no man can say he goes without that Lesson, which is proper for his condition. And then if we proceed to those things which we call SOBRIETY, his Doctrine is so holy and pure, that it requires the greatest Moderation in all things. It favours nothing that relishes of Covetousness, or Ambition, or Voluptuousness, or any other violent and inordinate passion whatsoever. But quite contrary, commands us not to labour, with too much eagerness and solicitude, for the meat that perishes; to lay up our treasures in Heaven; to be humble and lowly, like little children; to be temperate in all things; to be watchful and vigilant, lest we be overtaken with surfeiting and drunkenness or the cares of this life; to be chaste and pure in heart; to mortify our members that are on the Earth, fornication, uncleanness, inordinate affection, and evil concupiscence; to abstain from lasciviousness, foolish talking, wanton and unseemly jesting; to cut off our right hand and pluck out our right eye, if it prove an offence to us; to take just measures of ourselves, as well as others; to be content with our portion; to do those things which are venerable, grave and beseeming our condition and employment: which if it be not according to our desires, not to repine or be dejected at it; if it be, not to be transported with vain joy, much less with pride and contempt of our neighbours. And after all these and such like incomparable Lessons, He teaches us to suffer any thing for well doing; to bear all worldly troubles valiantly and with a magnanimous heart; to despise reproaches; nay, to rejoice when our names are cast out as evil, for his name sake; in patience to possess our Souls; and not to be weary in well doing, nor faint in our minds; but to endure chastening; to persevere and suffer with long patience; to stand fast in the faith; to quit ourselves like men, and to be strong in the Lord, and in the power of his might. To all which duties he urges us likewise, by the purest, the most spiritual, the noblest and most Divine Arguments. He does not press us with such low and poor motives as the hope of Riches (though he promise us things convenient) or of Greatness, or of Fame and Glory; either while we live or when we are dead: but propounds his own example to us, and the example of all the Saints that are gone before us; and quickens us with the hope of Immortality when we depart this life; and assures us at present of the friendly protection of Angels, and of the joys of the Holy Ghost: which none of those shall fail to receive, who are not enticed nor affrighted from their duty; but resolutely hold out in their Christian warfare, and overcome. And if any man say, that several Philosophers taught excellent things, and gave Rules of a virtuous life; and yet it does not prove the best of them to be so great, as these Witnesses are brought to demonstrate our Saviour was: The Answer is, that none of them delivered such a complete Rule of holy living as our Lord hath done; none of them touched the heart with such powerful reasons and Divine motives; nor did any of them write without some mixture of folly; or themselves exactly perform that which they taught others. Besides, that none of them ever had the confidence to pretend to that quality, wherein our Saviour came; which you shall see presently is of great force to prove such an Holy Person as he was, to be indeed what he pretended; the Son of God. II. But first let us a little consider the second sort of PURITY, that of the Life; in which our Lord Jesus far outstripped all others. He did not only preach after that manner I have now related; but so he lived, and became a complete pattern of that which he taught. He was a LIVING LAW, as Lactantius calls him * Lib. 4. Instit. C. 25 , to all his Disciples; whom he taught by Himself, and not merely by his Lectures of Piety. Other Teachers had conceived in their minds and painted in their Orations a virtue that was not where to be seen; for they were not able (as the same Author elsewhere speaks) to confirm by present Examples, that which they asserted in their Doctrine. Their Auditors might still say, that no body could live according to their prescriptions, because no body ever did. Behold, therefore our Saviour comes to do, and not only to preach, the will of God. And so holy, pure and free from all blame were all the Actions of his life; that his greatest Enemies could lay nothing to his charge, but only certain words: and those, such as contained most perfect truth, as he proved by his actions and many other ways. He was the Lamb of God without spot, and without blemish, as S. Peter speaks, 1 Pet. i 19 He offered himself by the eternal Spirit without spot unto God, ix. Hebr. 14. His whole life was such a fair example of that Piety, Humility, Charity, Gentleness, Forgiveness, Peaceableness, Patience, and all other virtues which he taught; that God restored him to life again, after they had crucified him and put him to death, because there was no fault in him. He was frequent in Prayer to God; and sometimes continued therein a whole night together. Upon all occasions he gave him thanks. He loved his Glory and the Good of mankind, more than his life. He went about doing good. And he taught his Family to be as kind and tenderhearted as himself. He was meek and lowly in heart. When he was abused, He was dumb as a Lamb before the shearers, so opened he not his mouth. He was full of respect towards Magistrates and Governors; very sweet and affable towards the poorest people; exceeding kind and compassionate towards his envenomed enemies; and perfectly contented in the lowest condition. When Foxes had holes, and Birds had nests, but He not where to lay his head; none could be found more cheerful, thankful, and well pleased than he was. And as for his Fortitude, Courage, Constancy, Resignation, and all other suffering virtues; there never was any thing comparable to them. For he endured the Cross, and despised the shame, and contentedly took the contradiction of sinners, saying, Father, not my will, but thy will be done. To all which you must add, that he was thus pure and undefiled, thus perfectly pious, just and good, in an Age that was levened with the doctrine of the Pharisees; who by their Traditions had made void the Law of God. Then he was complete in all manner of Godlike qualities; when the strictest Sect of Religious people were utterly void even of common honesty. In those days he did all things that God required; when it was counted the greatest sanctity to do little but what men prescribed. When virtue was despised, when Faith and Judgement and the Love of God were hated, when there was nothing but the very dregs of Abraham's Piety remaining among his Children; then Jesus testified to them that their deeds were evil; then this light shined in that darkness; and this Son of God entered upon a more than Herculean labour, of cleansing the Temple and the People, that were fuller of filth than the Augaean Stable. And it is moreover to be considered, that though he opposed those idle traditions of theirs, which evacuated the Laws of God; yet he neglected none of the Ceremonial ordinances of Moses, but therein fulfilled all righteousness. No body could accuse him for the breach of any Commandment, that had a Divine stamp upon it. When they quarrelled with him for healing on the Sabbath day; He soon stopped their mouths by showing them that they themselves would not deny such a charity to an Ox or an Ass upon that day; if it were in danger of perishing, or stood in need to be led away to watering. Nor was this so great a labour in him, as it was for them to pull a beast out of a pit; for he did but speak a word, and the cure was done, without any further pains. They did but discover therefore, in these exceptions, their own rancorous malice and base hypocrisy; who scrupled such charitable actions as these on the Sabbath day, but made no bones, as we say, at any time to undo even a poor widow; whose house their Conscience was wide enough to swallow. By his sharp but necessary reproof of such crimes, he incurred their hatred. Which could not dishearten him in his duty; but still he continued his free admonitions and reprehensions, though he knew it might cost him the loss of his life. The doing of God's will was a great deal dearer to him than that. For this end he came into the world, as he told Pilate, that he might bear witness to the Truth. And therefore it was his meat, his great delight, to do the will of him that sent him, and to finish his work. To conclude this; so free from all spot was the Holy Jesus, that the Devil's malice could not tell what fault to charge upon him. But, as Eusebius * Lib. 3. demonstr. Evang. recites from the Heathen Oracles, was forced to acknowledge him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (and as he says a little after) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, a most Religious person, and made immortal after death; an inhabitant of the celestial Orbs. Porphyry himself, a great factor for the old Paganish worship, but one that had tasted of Christianity, and knew what was in it, durst not (as he there notes) say any thing to his disparagement: but from his own beloved Oracles, though he regarded not the holy Scriptures, was constrained to give the forementioned testimony of him. All that he was able to say in detraction from his honour, was this, that Christians did foolishly to worship him: Though he granted him to be carried to Heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Pious men are wont to be; and therefore advises his own Scholars not to blaspheme (i. e. speak evil of) Jesus, but only to pity the ignorance of his followers. It was very cautiously spoken, and moved no doubt the pity of Christian people towards one that thought himself so knowing. For whatsoever he unskilfully determined, we are able to make it appear, that we do well to worship and honour him, even as we honour the Father of all: since his life is confessed by his Enemies to be perfectly pure and unspotted; and his Doctrine teaches men nothing, but to do as he did. This conclusion we shall easily draw from the premises, if they be but diligently considered. And 1. First of all, it seems to me incredible, that any one but he that was in the very bosom of God (that is, knew his mind most intimately, as I have said before;) should be able to declare his will so fully, and to give such a Divine Rule of holiness as Jesus hath done, even by the mouth of those who were skilled in nothing, but how to mend a Net, or catch Fish, or some such poor artifice, till he inspired them. All the words that he spoke himself, both for the matter and manner of them, do not sound like the words of a Man, but of a God. Never man spoke like this man, say they, that did not go to be instructed by him, but to apprehend him, seven. John 46. The report of others did not make him so great, as they found him, when they came to see and hear him themselves. Bad men are commonly more odious to us when we enter into conversation with them, than they were whilst we remained strangers, and had nothing to do with them. Nay, persons of known worth are sometimes more magnified by same, than they appear when we approach nearer them. But Jesus was every where admired and glorified; and never more, than when men grew the most familiar with him. None could despise, though they might hate him, unless it was when he thought good to say nothing, and to work no miracles; which made Herod and his men of war set him at naught. When he opened his mouth, they that did not believe on him, wondered, as you have heard, at the gracious words which thence proceeded. For beside that his Discourses were incomparably beyond the common pitch of wise men, his delivery of them was altogether Divine; for he spoke with authority, and was a Prophet, as the Disciples going to Emaus relate to himself, Mighty in deed and word before God, and all the people, xxiv. 19 And such were those poor ignorant men, whom he chose to be his Apostles. Who not only convinced gainsayers with the strength of Divine Arguments, but also delivered Instructions for good Manners, with such exactness and such plainness of speech; so familiarly, and so agreeably to the noblest inclinations of humane nature: that it is manifest they understood it better than the greatest Philosopher of them all. None of them ever described the several duties of mankind, and urged them with such proper arguments, in so few words, and yet so clearly and fully as these illiterate men did. Nor was there ever a set of men so affectionately desirous of the good of others as these men were: who were willing to impart unto them not only the Gospel of God, but their own Souls also; because they were dear unto them. So S. Paul writes to the Thessalonians (1 two. 8.) every one of whom he exhorted, and comforted, and charged, as a Father doth his children, ver. 11. But he never used any flattering words towards them; nor spoke as pleasing men, but God, who trieth the hearts; nor carried on any design of covetousness, or winning of glory to himself; nor would be, in the least, burdensome to them; but was gentle among them, even as a nurse cherisheth her own children, ver. 4, 5, 6, 7. Show me the man that ever spoke with such wisdom and judgement, as they did; and with so much tenderness of heart. None but their Master ever preached or wrote with so Divine a Spirit: which John the Baptist describes in such words (with which I shall content myself) as prove the excellence of his Person, from the excellence of his Doctrine, which he delivered unto men. They are in the iii. John 31. where he says, He that COMETH from above, is above all: He that is of the Earth, is Earthly, and speaketh of the Earth: He that COMETH from Heaven, is above all. That is, He who appears from Heaven with such a Divine Authority, who delivers the mind of God in so rare a manner, that one may see he hath been with God, must needs excel all other persons in dignity; Moses and the Prophets, and me also, who am of an Earthly extraction, born like other men; and can speak only like a man, poor and low things in comparison with those, which that Heavenly teacher delivers: who, I must needs again confess, is far superior to me, because he is not a mere man, but comes from Heaven; and so is above all Prophets whatsoever, who had more of the Earth than of Heaven in them; that is, knew none of those secret counsels of God concerning man's everlasting bliss, nor could direct us in so short, but plain and sure a way to it as he hath done. And then it follows, ver. 32, 33. And what he hath seen and heard, that he testifieth, etc. He that hath received his testimony, hath set to his seal that God is true. For he whom God hath sent, speaketh the words of God. That is, he speaks such things, that a man may easily see he is the only begotten of the Father, who is in his bosom, and knows his very mind; having as certain an understanding of Heavenly things, as we have of what we see and hear. And therefore whosoever believes him, does no more but assent to God; whose words he speaks, by a particular commission he received from him to act in his Name. It is very observable that just after the mention of these Witnesses, 1 John v. 10. S. John adds, that He who believes not this record which God gives of his Son, hath made him a liar: as on the other side John the Baptist here says, That he who doth receive his testimony (i. e. believes) solemnly acknowledges God to be true. From whence I conclude, that what is said in this Epistle hath a relation to that which is writ in the Gospel: which I take to be no more than this. That the Divineness of Jesus his Doctrine; the purity and Heavenly strain of his discourses; his preaching as if he had heard and seen the Father, and knew the state of things above; his speaking the Words of God (not as another's, like the Prophets before him, but as his own) was a great testimony to him that he was sent of God, in that quality that he pretended: So that they who received him did but rely upon the Truth of God, and give up their faith to him; who hereby, as well as other ways, persuaded them that this was his Son. 2. But then that which I mainly insist upon is this second consideration. That his pure, most holy Doctrine and Life was a great argument of his Divinity; because this was part of his Doctrine, that he was the Son of God. For who can think that a person of his virtue, who taught men both by word and deed such reverence to God and such justice and charity to men, could be guilty of putting such an open affront upon the one, and such an abuse upon the other, as to challenge this title and propound himself to be received in this quality, if he had not a just and undoubted right to it? He that came with so much sanctity and holiness, in all his other words, and all his other actions, one cannot but conclude was as holy and free from sin in this as much as in any thing else; that he said he was the Christ, and persuaded the people to believe he was the Son of the blessed. This is certain, He affirmed himself to be the Christ, the Son of God, first to his Disciples: And that both before his sufferings, xuj. Matth. 16, 17. ix. Mark 41. and also after his resurrection, xxiv. Luke 46. And then to others also, who were as yet none of them, as (1.) to the woman of Samaria, iv. John 26. Then (2.) to the blind man whose eyes he opened, ix. John 35, 36, 37. And lastly, he asserted it when he was brought before his Judges (as you have heard already) and this very matter was brought in question; yea, when they adjured him by the true God, and as he bore any respect to him, to tell them the very truth in this thing. Now who is there that would not infer from hence, that all the rest of his Doctrine being so opposite to all lying and every other vice, and his whole life giving such a proof of his perfect virtue, that they had nothing to ground a charge upon against him, but merely this profession of his own, wherein, if he had pleased, he might have been silent; it is not in the least credible that a person of his integrity should after so long speaking truth, now at the last be guilty of speaking a lie? And (2.) a lie of such a dangerous consequence as this, by which, if it were one, he and a world of Souls must be undone? Yea, (3.) that he should tell it so often to so many persons? And that (4.) before the Magistrates, who are Gods in this world? And that (5.) when they were desirous and very importunate to know the truth? Yea, (6.) before God himself, by whose name he was solemnly adjured to speak nothing but the truth? How is it possible that such a man as he should be so void of all fear of God, as to offend him in so high a manner? There are none sure whose unstandings are sound, or whose consciences are not cracked, who can so much as fancy, much less persuade themselves to believe, that a person whose innocence was so great, that all the false witnesses they could find, men who cared not for their own lives, could not be masters of his; should now, in such a serious manner, when he was going out of the world, put such an horrid cheat upon it, and with the loss of his life too upon a shameful gibbet, as to say that he came from God, if he had no warrant for it. All sober men must rather confidently believe that He who arrived, as I have often said, at such an height of blameless purity in all other points whatsoever, was as free from blame in this also; and said nothing but the very Truth, when He so solemnly and so frequently, before God and before men, in his life-time and at his death, professed that he was the Son of God. And if any man still object, that his uprightness indeed was so great that without all doubt he would not invent such a tale as this, and affirm what he did not believe; but yet he might be mistaken and believe that which was not true: He may answer himself from his own concessions. For if he consider how free our Saviour was from all ambitious desires, how modestly he refused to be advanced, how void he was of covetousness and all other worldly appetites, which may blind a man's reason and abuse his understanding; and likewise how admirably he discourses, how rational and convincing, how sublime and heavenly all his Sermons are; He will soon be satisfied, that it is not credible a person of his wisdom should be ruled by mere fancy; or of his goodness, be carried into a vain dream by any sensual affections, which had no place in him. This is the first acception of the word WATER, which you see clears our Lord from all imputation of fraud, and washes off all aspersions that might be cast upon him of imposture. For there is not the least spot or blemish appears in the whole course of his Life, to render him suspected of any guile, much less of so great a deceit as this, to feign himself the Son of God. Nay, his Doctrine is so Divine, so much beyond the strain of the wisest men that ever spoke, that it demonstrates he was as little obnoxious to be deluded himself, as he was inclined and disposed to delude others. II. Let us now proceed to see what testimony may be drawn from this WATER in behalf of our Lord; if we take it in the other sense, for BAPTISM, in which we make a profession of PURITY. And there is a twofold BAPTISM by which our Lord may be said to COME; that is, to appear a Person sent of God, as his only begotten Son: The first is the Baptism of John; the second is his own Baptism. I. As for the Baptism of John, it may be said that our Saviour CAME by or with this WATER; both because John when he baptised men with Water, preached that He was coming, iii. Matth. 11. i. John 30. and because He brought this Baptism along with him, or rather sent it a little before him, as a testimony of him, which would prepare his way, and dispose their hearts to receive him as the Christ of God. For it is manifest that it was intended as a proof of this, from those words of our Saviour himself, by which he stopped the mouths of the Pharisees, and took away all matter of cavil from them, when he asserted his supreme Authority both over them and over their Temple, xxi. Matth. 23, 24, 25, 26. There you read that our Saviour having come in Triumph to Jerusalem (ver. 8, 9) and there received Hosannas from old and young, and been saluted as the Son of David, that is, their KING (who the Prophet had said, ver. 5. should come unto them, meek and sitting upon the Foal of an Ass,) and he having cast the buyers and sellers out of the Temple (ver. 12.) and prohibited them to carry so much as a vessel through it (as S. Mark tells us, xi. 16.) and being now teaching the people there, the Chief Priests and the Elders came to him, and examined him by what Authority he did these things, and who gave him this Authority. That is, they bid him produce his Commission, if he had any, and show them from whom he was SENT and CAME to take this Office, not only of a Teacher, but of a Reformer, and that of the Temple itself: and likewise who warranted him to ride in such pomp to Jerusalem, as the Son of David, the Lord of that Country. The Answer of our Saviour to this question is, that they might soon be resolved, if they would but satisfy him in another question, concerning another person, who was come also in an unusual manner among them: And that was, whether John had a Commission from God to baptise, or came of himself, by the allowance of men only. Answer me but this question, says he, and I will tell you by what authority I do these things. Consider of it, and tell me what you think; whence was John's Baptism? from Heaven, or of Men? That is, who gave him his power to preach, to reprove, to call men to repentance, to receive confession of sins, and to do all other things belonging to his Ministry, which Baptism accompanied, and constantly waited upon? Did God bid him go? or was it from a motion of his own? While they consulted for an Answer to this question of our Saviour's, they clearly saw their own answered. And they were not so dull, but that they could easily discern our Lord would irrefragably prove his Divine Authority, and make them confess he was the Messiah; unless they would adventure to say that, which all the Country would decry not only as a falsity, but an egregious calumny. For if they had affirmed that John entered upon the Office of Baptising and Teaching the people out of his own private will and inclination, or by commission from some men; in this opinion they knew they should be singular, because all the people held him to be a Prophet. That is, it was the sense of the whole Nation then (and so it was afterward, as appears by Josephus) that the Baptist was a Divine Man, inspired by God, and sent of him to do what he did: which would have made them the public scorn and hatred, if without a reason able to confute all the Country, they should have denied it. But then if they should grant this and say, He was sent of God (which was the only thing they could say with safety, if they would affirm either) they saw themselves in as ill or worse a case another way: being as much afraid of what Jesus would say, if this were confessed, as they were of what the people would say, if it were contradicted. For as the people would have cried shame on them, if they had disparaged John's ministry, so if they allowed it to be from Heaven, than they knew Jesus would unanswerably prove his Commission to be from Heaven too: and tell them that John, whom they took for a Divine Man, should acquaint them with his authority, and from whom he had it; for he bare witness, in express words, that he was the Christ, the Son of God. They thought it a safer course therefore to leave this question undetermined, and to say they could not tell whence his Baptism was, than by resolving it either way, to give with their own mouths so great an advantage to him, whom they questioned and opposed. But by saying nothing, they plainly confessed, that if they had gone on to dispute with him, He would have had the better of them: and have made it appear from John Baptists testimony, that He had an authority far greater than that which they must have acknowledged in him. For though our Saviour thought good, for brevity-sake, to propound this argument to them by way of question, and so let them reason it out within themselves; yet it was as forcible, they plainly felt, as if he had pleaded with them in this manner. My Authority, which you call in question, is every evident. I have it from Heaven, and not from Men; as I prove by this argument. If the Baptism of John be from Heaven, then from thence I come; now you cannot deny, if you will speak out, that his Baptism is from thence; and therefore I make the conclusion, that my Authority is Divine. The consequence was as clear as the Sun, that if John was sent by God, then so was Jesus in that quality wherein he appeared; because John (as you shall see) gave this testimony to him, which could not be questioned after they had granted him to be a Prophet. The only thing that could be denied in this Argument was, that John's Baptism was from Heaven; or that God authorised him to say and do what he did. But this they durst not oppose, because then to rid themselves of one Enemy, they should bring the whole Nation, as we say, about their ears: who did not take John for a counterfeit, but thought, that he was a Prophet INDEED, xi. Mark 32. Nay, they themselves never adventured to call John before their Council; much less advised how they might put him to death, as they did our Saviour. But on the contrary, many of the Pharisees and the Sadducees came to his Baptism, iii. Matth. 7. They were as inclinable to reverence him as the people. For God who had spoken heretofore to that Nation so long by Prophets, whom they thought themselves bound to believe, had plainly manifested him to be one. Nay, he was not a common Prophet, but one of an extraordinary rank: The Prophet of the Highest, his Father calls him; and more than a Prophet in the language of our Saviour, as you shall hear presently. What should they do then? which way should they turn themselves, now that they durst not deny the Proposition, upon which this consequence evidently depended, that Jesus was the Christ? Their only resuge was silence: For though thereby they acknowledged him too hard for them, and suffered his Divine authority to stand supported by this unanswered Argument; yet they had rather part so, and shamefully break off the disputation which they themselves had begun, than let him go away with their express confession and testimony, that, if the Prophet of the Highest might be believed, he was their Christ. It was no disadvantage to our Saviour, but to their own cause, that they answered, they could not tell whence John's Baptism was: For hereby it appeared He had so much to say for himself, that if they would say any thing in this matter, and not obstinately hold their peace, they must say as He did, that He was the Son of God. For John Baptist, whose Heavenly authority they durst not deny, though they would not confess it, received all men into this belief when they came to him, that there was one COMING after him, who should gather Disciples as he did, and that he was the Christ. This he told them was the very end of his Preaching and Baptising, to prepare the way of the Lord; to make them fit and ready to entertain the next Prophet that should appear, as greater than him, even as the Son of God. And therefore when Jesus did openly appear and come to his Baptism, and John saw the Spirit descend and remain on him, than he told them in plain terms that this was the person whose way he came to prepare, and that they must receive him as the Son of God, and the Lamb of God that taketh away the sins of the world, i. John 29, 30, 34. And that which he said at this time, there is no doubt he declared at all times, when the people came to be baptised. For thus the Jews describe Jesus when they disputed with some of John's Scholars about his Baptism, iii. Joh. 25. HE TO WHOM THOU BAREST WITNESS, behold, the same baptizeth, etc. ver. 26. Thence he is frequently called one of his WITNESSES, and said to come for this end, that he might be a WITNESS to him, that ALL men through him might believe; that is, might be persuaded that Jesus was the WORD of God, by this testimony of John, i. John 6, 7, 8. And our Saviour afterwards appeals to this Testimony of his, and bids the Jews consider it, v. John 32, 33. For you know, says he, that he bare WITNESS to me, when ye sent to him: And I know that the WITNESS which he WITNESSETH of me is true. And great reason there was that they should consider it, and be convinced by it. For John was a burning and a shining light (as it there follows, ver. 35.) and they themselves were willing for a season to rejoice in his light. If that fit was over, and now they were less delighted in him, it was merely because he testified of Jesus. There was nothing else to damp their affection; for otherways they could not but confess him to be an illustrious person. Who shined with the greater splendour, because He was miraculously conceived in his Mother's old Age; and his Birth was predicted by an Angel; and his Father struck dumb because he believed not his Word; and this Angel appeared in the very Temple, at the Altar of Incense, and therefore was not like to be a delusion; And his Father was endued with the Spirit of Prophecy, and his tongue unloosed when this Child came to be Circumcised; Then He spoke concerning his quality, by the inspiration of the Holy Ghost; and John appeared to be prophetically endowed from a child; God also took care of his education in the Wilderness, where he was trained up to a resemblance of Elias; so that his life and manners transcended all in that Age; and his Spirit and Doctrine was so powerful and convincing, that it was hard for them to say who he was; the people admiring his sanctity and preaching, held him for a Prophet; and some of the Priests and Levites having such an esteem of him, that it was a question among them, whether he was not the CHRIST. They were sent, you know, from Jerusalem to inquire about it, i. John 19, 20, etc. and yet this Person, who shined with such a lustre, whom Jesus himself calls the greatest that had been born of women, of whom he was baptised; declares to these persons who came to ask who he was, that he was not worthy so much as to carry the Shoes of him that was coming after him, ver. 27. and that his Doctrine, as you have heard (three 31.) was of the Earth, flat and low in comparison with the words that Jesus should speak; who he told them plainly was the Christ, the Son of God: but as for himself, he confessed, and denied not; but confessed (that is, repeated it more than once, and affirmed constantly) I am not the Christ. What reason was there then, why both they that heard his testimony of Jesus, and they that sent these messengers to make enquiry, should not believe him, since all this was so known a truth? His Father Zacharias was a Priest, whom they could not but reverence more than to imagine he studied to deceive, especially since he was noted for a righteous man, walking in all the commandments and ordinances of the Lord blameless. And John himself was a Nazarite, one whose head was never troubled with the fumes of Wine or of strong drink: (i. Luke 15.) and bred up likewise in the Deserts or Wilderness of Judea (i Luck 80.) after a plain and simple fashion; where he was like to learn no craft or guile. If any body should take the confidence to fancy that there might be a compact between Jesus and him, to cry up and speak great things of one another: He is confuted by the plain story of both their lives. I have told you how far Jesus was from seeking his own glory; and John Baptist was a man of such confessed sanctity and severe virtue, that none then could suspect him of such a guilt. Besides that it is manifest they never had seen one another, at least John had no knowledge of our Saviour, until He came to be baptised of him: when he immediately proclaimed him to be that person whom he had magnified so much, and told them should be preferred above himself, before he had any such acquaintance with him. And it is not unfit to be remembered, that even before he was born, John Baptist leapt in his Mother's womb, when the blessed Virgin came to visit her; as if he had then begun to confess him to be the LORD (as his Mother calls him, i. Luke 41, 43.) and to rejoice to be a WITNESS unto so great a person. For a conclusion of this, let the place be noted where Jesus came to be baptised of John; and where he gave so ample a testimony to him: For from thence we shall draw something, which will help to settle this belief in us, that Jesus is the Son of God. It was at BETHABARA beyond Jordan, as S. John has recorded, i. John 28. There the Priests and Levites, who were deputed by the Sanhedrim, or great Council at Jerusalem to go and examine him, received their Answer from him again and again, that he was not the CHRIST: For there he was baptising, and there Jesus came to receive his baptism; for as he was speaking those words which you read ver. 27. and saying he was not worthy to lose the latchet of his Shoes; Jesus came from Galilee (as S. Matthew writes, three 13.) to Jordan unto John, to be baptised of him. Now this Name BETHABARA signifies the place of passage, or going over (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth in their language being an house or place, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abara, a passing over from one place unto another) and therefore in all likelihood hereabouts the children of Israel went over this River Jordan, when they entered upon the land of Canaan. This was the place of their passage, when God brought them out of the Wilderness to their desired possession; and so had the name of Bethabara affixed to it, in memory of so great a blessing. Now Jesus being baptised at that very place where Joshua or Jesus (as he is called iv. Hebr. 8.) conducted the children of Israel over that River unto their rest; and receiving there such a testimony both from God the Father, and likewise from John the Prophet of the highest: It was a notable sign and token (joined with those two) that this person called Jesus also was He that should lead them into the Heavenly rest, and be the Captain of their Salvation. And the Holy Ghost descending also in this very place upon him; here he was anointed to be the Guide, the Leader and Conductor of God's people: that is (as we render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. Acts 31.) a PRINCE and a Saviour, who should put them in possession of the greatest blessings. As Moses laid his hands on ●●shua near this place (which we may reasonably conjecture from xxxiv. Deut. 9) and made him the Ruler and Governor of that Nation: so here did God himself give all things into the hands of Jesus, by the Holy Ghost coming down upon his head, appointing, constituting and ordaining him to be the Royal Prophet who should bring all the world to his obedience. And it is observable, that to this place our Saviour a great while after returned again, and there made his residence, when the Pharisees sought to kill him, x. John 40. I cannot but think that this Evangelist would have us learn something from his so particular remembrance of this place, both at our Saviour's baptism, and at his return again into the Country beyond Jordan. For it is not their manner to mention such circumstances in so short a History as this is, without some considerable reason. Now as we have guessed at the cause of his being baptised and receiving the testimony of John at Bethabara; so it is likely the reason why our Saviour went hither again and here abode was, that he might call to the people's mind what had been done here formerly; the Testimony which John received from God concerning him, and the Testimony which thereupon John gave to them of him, at this remarkable place. For he knew those things which were done at Bethabara, had a great force in them to work a much better disposition in the people, than was in the murderous hearts of those at Jerusalem, and to move them to become his Disciples. According to which supposition you read in the very next words (x. John 41, 42.) that many resorting to him, began to discourse among themselves concerning John, and of what he had spoken concerning our Saviour (for which we can find no occasion but the place, and perhaps our Saviour's putting them in mind what had been said and done here) and that many believed on him THERE. The word there is to be remarked; for it tells us that these Disciples were won to Jesus at that place, where John at first baptised. They remembered, it is probable, what he had said; how he told them, that he saw the Holy Ghost here descend and remain upon him, and that this was he whom he had spoken of before who was greater than himself, and that he saw and bare record that this is the Son of God. And they likewise now beheld some miracles wrought by our Saviour (whereas John wrought none) which proved John's words to be true which he spoke of him, that he should be preferred before him: be the true Joshua whom they must all follow, the Messiah, the KING of Israel, to whose conduct they must trust, if they meant to enter into rest. I have done with the first BAPTISM, that of John; which if you consider throughly, the Person from whom Jesus received it, the place where he went into the water, the testimony that was here given him, both by the Father, by the Holy Ghost, and by John; you will easily grant it might well be affirmed in respect to all these, that he came by WATER, and that this was one of his WITNESSES. II. It is time now to come to the second particular, and take into consideration awhile his OWN BAPTISM which he administered: For that is not without some proof, that he was the CHRIST. Indeed Jesus himself baptised not, but his Disciples, as you read, iv. John 2. But yet because whatsoever a Servant doth by the authority of his Master, it is reputed the Master's Act, and he himself is said to do it; therefore Jesus also is said to baptise in the same Evangelist, three 26. iv. 1. Now this was an argument to the Jews that he was the Messiah. 1. First, because all expected that the Messiah or CHRIST should come with Baptism, and thereby renew the world, as the Hebrew Doctors sometime speak. It began they say in the time of Moses, when he brought them to receive the Law from God, and entered them by this Ceremony of washing into a new Religion, nineteen. Exod. 10, 14. By which they tell us, Proselytes were received into their communion in succeeding times; when they passed from the state of Gentilism, and were regenerated to worship God with the Israelites. And therefore when CHRIST came, and with him a new world (for there is nothing more common in their Books than to call his days, The WORLD TO COME) they concluded he should begin it with Baptism, as Moses did that frame of things which he erected. This is certain, it was one of their marks of him, that in his days there should be an universal Baptism and cleansing of the people. Which they gather from xiii. Zach. 1. where we read of a FOUNTAIN opened for sin and for uncleanness: and from several places in the Prophet Isaiah, where he speaks of the Waters in the wilderness (in which S. Mark tells us John baptised, i 4.) and from the xxxvi. Ezek. 25. where he says, I will sprinkle Water upon you, etc. a new heart also will I give you: which is applied by the Apostles to the days of Christ, who began his new Kingdom with washing with Water or Baptism in his name. And therefore when John the Baptist came with this Water, they sent, as I noted before, to know of him who he was, thinking he might be the Christ. For which there appears no reason (for he did not work so much as one miracle) but that all Judea, and all the region about Jordan went out to him, and were BAPTISED of him in Jordan confessing their sins, iii. Matth. 5, 6. And therefore when He told them that he was not the CHRIST, nor Elias, nor that other Prophet; whom they expected to accompany him, they ask him then, i. John 25. Why BAPTIZEST thou, if thou art none of these? They thought it was not in the power of any man to institute and introduce this new Ceremony, unless he was either the CHRIST or his Forerunner, or some other Prophet (Jeremiah it is like) who they fancied should rise from the dead and come along with him. A new Ceremony I call it, because though we should grant that Baptism was in use among them (as much hath been said by Mr. Selden * Lib. de Jure Nat. & L. de Succession. among others to prove it) yet thereby they only received Proselytes and their children from other Countries. But it was not the manner to baptise Jews, such as were grown and adult; much less did any of the Masters in Israel gather Disciples after this fashion; and therefore the Sanhedrim might well send to inquire who this was, that took upon him to call all the Country to repent, and sanctify themselves; and also like a Prophet had particular scholars ministering unto him. The most learned of the Jews indeed had but confused notions of things to come, and the Priests and Levites you see here by their questions, did not certainly know whether Baptising with such an authority, was a sign that a man was the Christ or not: yet they generally inclined to believe that it was a note of him, as may be gathered, I think, from three Luke 15. where you read that the people were in expectation (knew not what to think, but waited that John would declare the Christ to them) and ALL MEN mused in their hearts of John, that is, debated and reasoned within themselves (as it is in the Margin) whether John would at last declare himself to be the Christ or not. And another Argument there is to prove that they looked upon Baptism as a mark of the Messiah; for as soon as our Saviour began to make this his business, and to authorise his Disciples to baptise, than they were more in suspense (as that word expectation in S. Luke now mentioned may be rendered) than ever: And knew not what to imagine, when they saw two great men doing one and the same thing, and thereby drawing the people after them. But after they had debated the matter better, it seems they began to leave their opinion of John's being the Messiah, and to look rather upon Jesus as the person; at least to have some thoughts that it might be so. For we find in iii. John 25. that there arose a controversy between some of John's Disciples and some Jews who were not his Disciples, about purifying or cleansing: by which may be understood Baptism, which was the sign and the instrument of it. And the dispute (as far as the following discourse directs our conjectures) was this, Whether their Master John's Baptism, or that of Jesus was the best, and which of them a Jew should receive? For they saw them both baptise, Jesus in Judea, ver. 22. and John, in Enon near to Sabim, ver. 23. To which of these places therefore they should resort seems to be the question. If John's baptism was from Heaven, why should it be laid aside, or why should another come and take his work out of his hand? Was Jesus now sent with a greater authority, so that they must leave John, and go to him? To this his Disciples being able to give no satisfaction, they go to the Master himself for a resolution, and tell him, Rabbi, he that was with thee beyond Jordan to whom thou barest witness, behold, the same baptizeth, and all men come to him. As much as to say, we are much perplexed, being in doubt which of you two to receive for our Master. For Jesus who was baptised of thee at Bethabara (a note they imagined of his inferiority to John) and yet had a testimony from thyself that he was sent of God too; does not only now take upon him thy office, and thereby lessen and extenuate thy authority, but quite eclipses and obscures thee, baptising far more than thou dost. Which shows that they began to conceive John was not the man they had taken him for; but that Jesus rather should enjoy that name which they had been apt hitherto to bestow upon him: and their Argument was, because Jesus baptised more Disciples than the other did. To this John answers in the next words, ver. 27. A man can receive (or take unto himself) nothing, except it be given him from Heaven. That is, let not this trouble you, that Jesus Baptises, and all come to him; it is no more than I told you, that I was no body in comparison with him. For no man can honestly assume more authority to himself than his Commission gives him. And for that reason I could not do so much as Jesus does, because I have not received so much, nor can pretend so large a power from God, who alone can give it. And then he adds, that it is strange they should forget what he had told them in express words, ver. 28. Ye yourselves bear me witness, that I said, I AM NOT THE CHRIST, but that I am sent before him. That is, it is a wonder you raise this dispute, when I never gave you any occasion to fancy me to be as great as he; but told you plainly, as you yourselves may remember, that I was not your KING anointed by God to rule over you; all the honour that I had being no more than this, to be ordered to come and prepare his way for him. I never intended that my washing you with Water, or gathering Disciples, should be a mark that I was the CHRIST: Alas! I only baptised you with the water of repentance, that you might be disposed to believe on him, who I told you was coming. To whom you would do well, now that he is come, to go and be baptised of him. For he brings a nobler baptism than that of mine, being as much above me as the Bridegroom at a wedding is above him who only waits upon him, and prepares things belonging to the marriage. That's the sense of the 30. verse. I never intended to set up myself as the Principal person in this business, that we are come about. For I know very well, that he who hath the bride, is the bridegroom, that is, he is the Head of the Church or people of God, to whom God hath designed that high honour. And that is Jesus, not I, who am only his Friend, sent before to make things ready for him. It is a great honour for me to be one of his Disciples, and to receive his instructions. And I am glad with all my heart that I live to hear him preach. It is an exceeding great pleasure to me, all the joy I can desire, to hear him, the Bridegroom speaking to his Bride the Church, and telling her himself what he intends to do for her, and what he would have her to do. Question no more therefore to whom you should go for purifying from your sins, nor think it strange that he Baptises more than I. For He must increase, but I must decrease, ver. 30. There remains now nothing for me to do; but I must be obscure, as Theophylact glosses, like the daystar when the Sun arises. All must become his Disciples, even they who now are mine, and I myself too, as in truth I am. For he says, the Friend of the Bridegroom, that is, himself, standeth (which was the posture of a Scholar before his Master) and heareth him, rejoicing greatly because of his voice, that is, because he is come to teach, who could do it better than himself. For there is as much difference, he presently adds in the next words, ver. 31. (which I have explained before) between their two doctrines, as there is between the Heaven and the Earth. And therefore they must needs be inexcusable who did not receive his testimony (ver. 32.) and become his Disciples. Who came with such authority from God (ver. 33.) and had not the Spirit by measure (ver. 34.) but the power to reveal the whole will of God, and do all his pleasure (ver. 35.) For, as he concludes, everlasting life is the portion of him who believeth on Jesus: but if a man believe not, he shall never see life, but the wrath of God abideth on him. Thus you see John himself directs them again unto Jesus, and bids them go to his Baptism, become his Disciples, and no longer doubt whether he was the Christ or not. For as he did not pretend to an equality with Jesus, so they should see his fame continually decline and grow less, by the growth of the Glory of Jesus, who should shine alone by himself, and quite darken him. So Gregory * Hom. 20. in Evang. the Great expounds those words now mentioned (ver. 30.) He must increase, and I must decrease; the sense of which he seems to have hit better than any that I have seen, when he says: In what was John diminished, and our Saviour advanced but in this: that the people seeing the abstinence of John, and his retirement from the society of the world, imagined him to be the Christ; whereas our Saviour, whom they beheld eating with Publicans, and keeping the company of sinners, they fancied was not the Christ, but only a Prophet? But when in process of time, both Jesus who was taken for a Prophet, appeared to be the Christ; and John who was taken for the Christ, was discovered to be but a Prophet: then was fulfilled what he had foretold, He must increase and I must decrease. For both our Saviour increased in the esteem of the people, because he was acknowledged to be what he was; and John decreased, because he ceased to be called what he was not. 2. And this leads me to the next consideration, which I shall but briefly mention. That as John directed them to prefer our Saviour's Baptism before his, and to become the Disciples of a far greater Master: so the end of the Baptism of Jesus was to entertain men for his Disciples, that thereby they might make profession of their belief in him. And here now our Saviour began to eclipse the lustre of John, and showed himself much superior to him: both in that he did not administer Baptism himself by his own hands, as John did, but appointed his Disciples to do it, who thereby became equal with John; and that he gathered Disciples to himself, whereas John Baptised them into the belief of him that was to come after him, as you read expressly, nineteen. Acts 4. None I suppose can doubt of this, but that they who received baptism from our Saviour's Disciples, who waited constantly upon him, did thereby own Jesus for a Teacher or Master sent of God (as Nicodemus speaks, iii. John 2.) and consequently professed themselves desirous to learn of him, and ready to believe what he taught. But I cannot say that they baptised them now into the Name of Jesus, or into a belief that he was the Christ, as they did after his ascension into Heaven. For they were forbid to publish this openly, xuj. Matth. 20. men were to learn it by degrees under his discipline, to which they delivered themselves by being baptised of him. Yet this prepared them for the belief that he was their Christ: which his Apostles afterward most zealously and strongly asserted by Baptism. For when he was exalted at God's right hand, they went, according to his Commission, and Discipled all Nations, baptising them into his name, as well as into the name of the Father. That is, they engaged them to believe, that Jesus was the Christ, the Son of God, otherways they would not baptise them. By this WATER therefore he may be said to come, because he hereby made proselytes to himself, whom he undertook to teach and instruct after the manner of the Prophets, but with an authority which spoke him to be greater than all Prophets; and because it was not a baptism like John's, with simple water, but was presently after accompanied with the Holy Ghost. Nay, the Baptism itself was a WITNESS to him (joined with what went before) because it argued authority, and such as was much superior to that of John, though he was greater than any Prophet: which could be no other therefore but that of Christ. For who beside could baptise the whole Nation, and into an higher Institution, than his whom they took for the Christ? who confessed and asserted (and no body appeared to contradict it) that he was not that light (by whom they must begin to be illuminated by Baptism) but Jesus was the true light, which coming into the world lighteneth every man. John's baptism therefore, as S. Basil * Exhort. ad Bapt. aptly calls it, was only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, introductory to something else more perfect than itself: that is, to our Saviour's baptism, which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which completed men in a full belief that he was the Christ. 3. For lastly, the Baptism which the Apostles administered, especially after his Resurrection and Exaltation, was an entrance of men into a new Religion: For they did not baptise them into Moses, but into another Name, that of the Lord Jesus. This was a sign that He, who had so many ways been approved of God among them, as S. Peter speaks, was indeed the Christ. For what greater mark could there be of supreme authority, than the setting up, in such a manner as he did; an Institution and Discipline which was not known before; and teaching those who received his baptism, to observe a new Law, without those rites which had been hitherto used? Who could repeal the Ordinances of Moses, nay, abrogate Circumcision, which was ancienter than Moses; but only He who had the same power with him that gave the Law to Moses, and Circumcision to Abraham their Father, viz. the Son of God himself? Yet this did our Jesus; and Baptism was the Rite appointed by him for the admission of Disciples into the profession of this new Religion, which took away the old as unprofitable. By this they were born again, and became his children, that is, his scholars (for the sons or children of the Prophets were their disciples, those who learned of them) whom he endued with his principles and called after his name. And he plainly declared, as you read in his discourse with Nicodemus, that no man could have any part in that Kingdom, which the Messiah was setting up in the world, if he contented himself with the old Religion, and were not by baptism born again; that is, suffered himself to be further informed, and proceeded to entertain the Religion which he delivered. Thus far Nicodemus was gone already, to believe him to be a Master sent of God, which was the opinion of others of their Rulers besides himself; for he says WE know it. Why then did he not own it by receiving his baptism, and thereby put himself under the discipline of this Master? That being instructed by him till he acknowledged that he was the Christ, he might be taught at last by the Spirit, when it came down upon the Apostles; and so be perfectly born again, or informed in the Christian Religion. Till this was done he was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Gregory Nazianz. * Orat. 16. calls him) a lover of Christ by halves. To make him an entire Christian, he was to receive his Baptism, and to own him to have full power and authority from God to make what change he pleased, so far as to turn them into new men, and to make them over again. The Pharisees one would think saw very well that this was the consequence of his gathering so many disciples by baptism, that he outdid John the Baptist. For to avoid their rage which they had conceived against him upon this account, but never expressed against John, he left Judea (where he was baptising, as you heard before, three 22.) because they had great power there, and departed into Galilee again, where their authority was less, iv. 1, 2, 3. They were afraid of an innovation in the state of things, which they had a mind should continue as they were. Their Baptism they saw would signify nothing, if he went on thus to make disciples. Whom he informed according to his own mind, and persuaded to believe on him as their King, in whose Sovereign power it was to make all old things pass away, and cause all things to become new. By this WATER therefore He may be said to COME, and it may be called one of his WITNESSES, as he baptised, that is, gave his Apostles authority to baptise men, not into Moses, but into himself; to learn new lessons of him, and to leave the old, though they had been taught by God himself. Who found no fault at all with this baptism, but justified it, as you shall see, many ways, to be according to his mind, and in pursuance of his will. And so much pains may suffice about the examination of the first WITNESS of these three that speak on Earth, which is WATER: The Holiness of Jesus both in his Doctrine and Life; and the Baptism, both of John and of Jesus. I wish that every one who considers how great and necessary a proof this was, of Jesus his being the Son of God, would labour to prove himself to be indeed born of him by the same argument of purity and holiness. For as we could never have believed Jesus to have been God's Son, unless he had come thus by Water; no more can any man rationally conclude that he is one of those whom he will own for his children, unless he conform to his holy will, by washing himself from all filthiness, and becoming clean every whit. Read over the Sermons and the Life of Christ, and remember that your Baptism engages you to learn of him, and to become like him. Express that Honour towards God, that Fear and that Love of him which he requires. Employ yourselves carefully in all actions of Justice, Charity, and Sobriety. Yea, be prepared cheerfully to follow him, in suffering as well as in doing his blessed will. This will be an infallible testimony, that you are the children of God; as, on the contrary, if you want this Witness, all other evidence of it will fail you. There is no reason to distrust this; but the stronger your confidence is without it, the more grossly you deceive yourselves, if you conclude yourselves to be dear to him. You find both these strongly asserted in this Epistle. For the Affirmative read, two. 29. If ye know that he is righteous, know ye that every one that doth righteousness is born of him. And iii. 7. Little children, let no man deceive you; he that doth righteousness, is righteous, even as he is righteous. For the Negative, read the following words, ver. 8, 9, 10. He that committeth sin, is of the Devil; for the Devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the Devil. Whosoever is born of God, doth not commit sin; for his seed remaineth in him; and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the Devil: whosoever doth not righteousness, is not of God, neither he that loveth not his Brother. And for your encouragement to purify your Souls, remember that the purity and holiness of Christ's Life and Doctrine, secures you of the truth of all his gracious promises. We may say with a greater assurance than the Psalmist did in his days (xii. Psal. 6.) The words of the Lord (i. e. his promises) are pure words; as silver tried in a furnace of Earth, purified seven times. Which should make us value them more than thousands of Gold and Silver, though never so perfectly refined; and to say as he does in another place, cxix. 140. Thy word is very pure, therefore thy servant loveth it. Those Metals are not freer from Dross, after they have passed never so oft through the Fining-pot, than his promises are from all mixture of deceit. We may rely upon them with the greatest confidence, and be secure they will never fail us. It is as certainly true, that God will take us to be his Sons and Daughters, that he will dwell in us, and give us everlasting life, as it is, that Jesus is the Son of God. He that says the one, says the other too: and he may be alike believed in both. But then, having these promises, we must cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God, 2 Cor. seven. 1. For the Son of God was manifested, you heard, for this purpose. And this was the end for which he gave himself (i. e. to die for us) that he might sanctify and cleanse his Church, with the washing of Water, by the Word (v. Ephes. 26.) and redeeming us from all iniquity, purify to himself a peculiar people zealous of good works, i. Tit. 14. Which if we study sincerely, than this WATER here spoken of, is part of the Waters of Life: and this Testimony gives us assurance that we shall have our share in those Eternal good things, which he hath promised in his holy Gospel: For he is the Truth, and in him there is no Lye. But of this more hereafter, when we have heard the following Witnesses, and given glory to Jesus, and made our acknowledgements to him in some such words as these. A PRAYER. I Believe, O Lord, not only that thou art a Teacher come from God, and speakest the words of God; but that thou art above all, the very WORD of God itself; into whose hands the Father hath given all things. I admire the holiness of all thy Precepts, and rejoice in the purity of thy exceeding great and precious promises. Thou art the Truth, the Holy one of God, without spot or blemish, in whose mouth was found no guile. There is all reason that we should receive thy testimony, which thou hast given of thyself; and all that thou hast testified to us to be the will of God; and believe that without holiness no man shall see the Lord. Good Lord, increase my Faith: that as I see still further demonstrations of thy power and glory, and cannot but acknowledge the perfect sanctity, equity and goodness of all thy Laws, and be in love with the beauty of thy most holy life; so I may feel my heart inclined more and more to submit itself to be governed by thee, to obey thy will, and to imitate thy example. Happy are those holy Souls who have learned of thee to live soberly, righteously, and godly in this present world; and whose hearts, by that means, are full of the blessed hope of immortality hereafter, and of thy tender care of them, while they are here. There is nothing so desirable, as to be holy even as thou who hast called us art holy, in all manner of conversation. It is the perfection of our Nature, the end of our Being, and the true satisfaction of our hearts; to have thy image form in us in righteousness and sincere holiness. Imprint this sense deeper, O blessed God, in mine and every Christian heart. That it may be our perpetual delight, as well as our study, to give thee the honour that is due unto thy Name; to love thee with all our heart and soul and strength; to preserve an holy fear of thee in our mind; to trust in thee and cast our care upon thee; to hope in thy neverfailing mercies; and to rejoice evermore in thy love and that good hope, which are better than life itself. O that we may never cease to testify our true love, and honour, and fear of thee, with all other religious affections, by praying without ceasing; and offering the sacrifice of praise continually; and in every thing giving thanks, especially for the oblation which our Lord made of himself to thee: which love, may it be published with perpetual praise and thanks, every where, to the end of the world. And give us the grace to add unto our love of thee, a sincere and unfeigned love of all men. That we may do to them, whatsoever we desire that they should do to us. Let this be the constant Rule of all our designs, desires, words and actions. Let it ever be before our eyes, to make us duly honour and observe our superiors; pity, succour, relieve, and comfort all those who are below us; and be just, faithful and friendly to all others. O that every man would speak the truth with his neighbour; and be charitable in their judgements one of another; meek and gentle in all their words and behaviour, ready to distribute and to do good; studious of the things that make for peace; forward to be reconciled to those who have offended them; to pass by injuries, and to do good for evil; and especially to be kindly affectioned one to another in the love of the Brethren; in honour preventing one another. For which end, endue us all with true humility of Spirit; with very contented minds and moderate desires. Let no covetousness, no ambition, or love of any pleasure, betray us to dishonour thee, hurt our neighbours, or abuse ourselves. Help us to possess our bodies in sanctification and honour; to preserve our hearts chaste and pure; to be temperate in all things; to mortify our members that are on the Earth; to put away all foolish talking and corrupt communication out of our mouth; and to abstain from all appearance of evil. Finally, whatsoever things are sincere and true, whatsoever things are grave and honest, whatsoever things are just and equal, whatsoever things are pure and modest, whatsoever things are amiable and endearing, whatsoever things are of good fame and well spoken of, if there be any occasion to exercise a virtue, if there be any thing laudable, dispose us to have these things always in our mind, and to be readily prepared for them. That so we may be good in every relation; Governors and Subjects, Priests and People, Husbands and Wives, Parents and Children, Masters and Servants, doing their duties faithfully, and to their mutual comfort, joy and satisfaction. And if thy wise Providence call any of us to part with any thing for thy name's sake. O that our Love may give an eminent proof of its sincerity, by resolved and patiented suffering, with an humble, meek and cheerful submission to thy holy will. Then shall our Souls rejoice and triumph in thee, when we not only call thee, Lord and Master, but do those things that thou sayest. It will be our exceeding joy to think that thou lovest us as thy children, and delightest to behold thine own Image in us. We shall rejoice that thou reignest, and rejoice again in hope that we shall reign with thee. Blessing, honour, glory and praise shall we be for ever giving unto thee; who hast washed us from our sins in thy own blood, and redeemed us from all iniquity, that we should be holy and unblameable before God in love; looking for thy mercy unto eternal life. Amen, and Amen. CHAP. VI Concerning the Second Witness upon Earth, the BLOOD. COME we now to hear what the next Witness says, which we shall find to give in an Evidence as strong as the former, and that is the BLOOD. By this word every body presently understands the Sufferings and DEATH of Jesus; when his Blood, you know, was shed upon the Cross, in a most ignominious manner. For that envy which began to rise in the Pharisees hearts (as I observed in the end of the foregoing Chapter, from iv. John 1.) when they saw him baptise so many disciples; never ceased boiling till it turned into perfect Gall, and the rankest hatred and malice in the World: which was never satisfied till they had baptised him (as S. Luke speaks, xii. 50.) with his own blood. For the present indeed, as you read there and in many other places, he avoided their snares, and went out of their way when he thought they intended to apprehend him, because he would preserve himself till he had preached all the Country over. But when that was done, he suffered them to take him at a public feast, and delivering up himself into their hands, let them do with him just as their murderous malice inclined them. Now this voluntary Oblation and Sacrifice of himself to suffer what they pleased to inflict, was such an evidence, that in truth he was the Son of God, as he had made his disciples believe, that there is a particular mark set upon it, to this purpose, both by himself and by his Apostles. He himself, in his discourse with Pontius Pilate, just before his crucifixion, and when he stood before him condemned by the Jews, for saying he was the Son of God, expressly affirms, that for this end he was born, and therefore he came into the world, that he might bear witness to the truth, xviii. John 37. Which was as much as to declare, that he had rather die than lose the end for which he had lived thus long; which was, to speak the Truth, and particularly this Truth, that he was indeed a KING (as you there read) the very Son of God. This was the thing he would justify, whatsoever he suffered for it. God had appointed him to seal this with his death, and to attest it in the most solemn manner, even before his Judge here on Earth, and when he was going to be judged by God; and therefore he would not for all the world deny it, or not confess it. We ordinarily say, when we would affirm any thing very strongly, that if it was the last thing that ever we should speak, we would not stick to maintain it. And just so did our Saviour; I came, says he, into the world for this end, to bear witness to the truth, and here I take it upon my death that I do not swerve from it in the least, when I say, that I am the Son of God. S. Paul also, as I have noted already, takes particular notice of this, when he remembers Timothy, 1 vi. 13. how Jesus did WITNESS a good confession before Pontius Pilate. That is, asserted this Truth, that he was a KING, though not of this world, by confessing it before him, who sat in judgement upon him, with the apparent danger of his life. He durst not retract any thing which he knew to be a truth, though he knew withal it would prove so costly, that he must defend it with his blood. He stood in this to the very last, that he was the CHRIST, and durst not to save such a precious life speak one word otherwise: for than he knew that he should have been a liar, like the Jews who denied it. This that hath been thus premised to the following discourse, is very serviceable to the demonstrating what a Witness his BLOOD was: because it calls to mind that which is necessary to be here again considered, how he lost his life for nothing else, but merely because he confessed that he was their CHRIST, the Son of the Blessed. Many causes of death were industriously sought for, and sundry false witnesses boldly risen up against him; and yet none of their testimonies, when they came to be scanned, were found to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as S. Mark's expression is, xiv. 56, 59) equal to the endictment or charge that was brought against him, and to the intended judgement which was to pass upon him. There was nothing ponderous enough, of sufficient weight to justify such a sentence as that of death, which they were desirous to pronounce upon him: and therefore they despaired of attaining their end, unless they could have such words out of his own mouth, as in their opinion would prove him a blasphemer; for which they might justly condemn him. Which of you (says he himself, viij. John 46.) convinceth me of sin? No, when they must either prove him a sinner, or themselves for apprehending him without a cause; they were not able, no, not by the help of a great sin, in bringing false witnesses into open Court, to fasten any crime upon him, which would touch his life. All that they could find to warrant a sentence so heavy, was nothing but what they got out of his own mouth; by adjuring him in the name of God, to tell them whether he were the CHRIST. His affirming this was the thing for which he was adjudged by the great Council of Jerusalem, to suffer death. This was the only truth they told Pilate, when they brought him into his Court, that he made himself CHRIST, a KING, xxiii. Luke 2. nineteen. John 7. This was the inscription over his head, the Title upon the Cross, THIS IS THE KING OF THE JEWS, xxiii. Luke 38. This was the thing they scoffed at, after they had condemned him themselves, xxvi. Matth. 68 and which they taught the soldiers to mock him withal, after he was condemned by Pilate, xv. Mark 18. and which the Chief Priest, with the Scribes and Elders, made the subject of their taunts and jeers, as he hung upon the Cross, xxvii. Matth. 40, 41, 42, 43. Read all these places, and you will see, that the asserting of this being the cause of his sufferings and shame, S. John had reason to allege his BLOOD as a great evidence or Witness to this Truth. Now that the strength of its testimony may the better appear, let these things following be distinctly considered. I. First, that Blood is the life of every living Creature; and therefore the pouring out of this is the losing of one's life. It is not only a frequent Precept in the Law of Moses, that they should not eat the blood, because it was the life of the Beast; but common observation teaches us, that it is the Vehicle or Chariot wherein the Spirits ride their Circuit round the Body; and that if it lose its way and run out of the Body, all motion ceases, the Spirits flying away together with it. II. Consider then further, that nothing is so sweet as Life, and that of all other things we naturally most abhor death. All that we eat and drink is to prevent it; and men are too much inclined to do unworthy things to escape it, because it robs us of all our enjoyments here, though never so near to us. Skin upon skin (says he who hath the power of death, two. Job 4.) one skin after another, though it be never so tender and delicate, and never so painful to part with it, Yea, all that a man hath will he give for his life. III. Life therefore being a thing so pleasant and desirable, and Death so dismal and affrightful; no man sure in his perfect health and perfect wits, will be persuaded to part with the one and run headlong into the other, for a mere fancy by which he received no benefit at all while he lived, and can hope for none when he is dead. What rational man is there (as our Saviour appears to be by all his discourses and actions) who knows the value of Life; who that is not in a frenzy (the least spice of which is not discernible in him) will choose to part with his life, and so part with all his Friends, who are infinitely desirous of his company; when he may innocently save it, and comfortably enjoy those lovers, friends and acquaintance, and all other things which he must leave by dying? Ask yourselves, (that's the best way) is Life such a trifle, that any of you are inclined to throw it away in a mere humour? Is it so contemptible, that a serious man and one that need not be miserable, will studiously lose it, only to be talked of? Nay, would any of you take the most cruel pains and torments in your way to Death, and pass out of the world with all the disgrace imaginable, merely because you will? when it is as much in your power to free yourselves from them all, and to live in pleasure, honour and good repute among your neighbours? VI Much less would any man, that is not beside himself, die for a lie. Death being uncomfortable in itself, would become still more dismal if it should be for that which we saw proved an untruth; but most of all black and dreadful if it must be endured for a lie; that is, for such an untruth as we had devised ourselves, and knew to be a falsity; and whereby we intended to deceive, and might have chosen whether we would have told it or no. If any man should be tempted to tell a lie, yet what should tempt him to endure the rack, yea to suffer death for it; when neither He nor any man else shall get any thing by it, and he might live far more honourably by telling the truth? Make yourselves Judges, and inquire of your own minds, whether you can think of any thing that hath such a power of persuasion in it. No, no, we all love life better than so. When a man will give all that he hath for it (as the Tempter himself said) it were very strange if he should not part with a vain lie, that he might enjoy it. And therefore the Apostle here bids us consider this, that Jesus CAME not by WATER only, but by Water and BLOOD. That is, He did not only preach this, and by his holy Life justify his integrity in what he said, but He died to attest this, and make it good. If the WATER be not enough to persuade us that he did not falsify, yet the Water and BLOOD together are sufficient to confirm us in a strong belief of his sincerity. For should the tongue of an honest man chance to slip, and to speak on a sudden what he knew to be false, yet he would never be such a fool and a villain too, as to die to make it good: whereas Jesus both said and took it upon his death, that he was God's Son; in neither of which such a person as he could possibly design to deceive us. He was not so shallow but he could easily see that a lie would sometime or other be disproved; for all men naturally hate it, and, when they have any suspicion, can never be at rest till they have discovered it. And therefore if he proposed to himself glory and honour, fame and a great reputation after a shameful death, he could never be secure that he should win it, but rather had just cause to fear the forgery would be detected: And then it would have proved a greater blot upon him, and more reproached his name, that he was a wilful obstinate Liar, than the Cross or Gibbet, the buffet, spittings, cruel mockings, and all the other indignities that he endured. This would have branded him with eternal infamy, and have made his name stink throughout the world. Nothing could have stigmatised him like this (unless it had been the mark of folly added to that of insincerity) that he was a shameless deceiver. And therefore I conclude that he would have witnessed a good confession by denying all that he had said concerning his being the Son of God; if he had not known assuredly that he had said nothing but that great Truth, which must not be denied, whatsoever miseries and disgraces it cost him to make it good. V And this truly is much to be considered, that if he had been wont to cheat and speak falsely, there could not have been a more seasonable time to make use of some lie, than now that it would cost him his life to assert this, which, no doubt, he took for a truth. If he would but have denied this one thing, and said that he was not the Son of God; all their malice, as I said, could not have found a crime great enough to warrant the taking away of his life according to their Law. And therefore supposing him an Impostor and deceiver, as the Jews called him, he must be a very silly one, who would not now make use of his art to save himself; when that one little word NO would have done it, in answer to the question, that the High Priest put to him. For what reason can be imagined why he should now scruple to tell an untruth (if he were a man of that stamp) which would bring such a great advantage to him as the preservation of his life. VI He might at least (especially if he had dealt with Beelzebub, as the Pharisees calumniated him) have put some trick or other upon them, and shifted himself out of the hands of his enemies; for that would have got him more credit and fame than dying for a lie. Why did he not escape from them, if he had not both believed this, that he was the Son of God, and thought it necessary also to attest it, even with his BLOOD? Had he not opportunity to run away? or rather might he not have kept himself among his friends, far enough out of their reach? Was it not a question whether he would come to the feast or not? xi. John 56. Nay, after the assembly of the wicked had enclosed him, as the Psalmist speaks, had he not power to break through them, and make his escape? Yes sure; for what else is the meaning of that which you read, xviii. John 6. that the band of men which came to apprehend him, went backward, and fell to the ground; when he did but tell them that He was the man whom they sought for? Was not this a fit time to fly and get away, when they had no strength to lay hold on him? Had not he power as well to departed, as to weaken their hands that they could not approach him? Nay, was it not far easier to go away himself, than to make them lie prostrate there? No doubt of it: only he would stand to it, as I said, and make it good by his Blood that he was the Son of God. He showed that he had not lost his power to baffle them, but his will was not to use it. His death was a voluntary Sacrifice; He laid down his life of his own accord, and no man took it from him, as it is x. John 18. All their Armies, had they compassed him about (to speak in the Psalmists phrase) as strong Bulls of Bashan; had they gaped upon him with their mouths, as a ravening and a roaring Lion, i. e. with the most greedy desire to devour him, could not have touched him, unless he had been pleased to deliver himself up to their fury, and chosen to become their prey, that they might do execution upon him. And therefore it is most absurd, and contrary to nature, to imagine, that He would have thus freely exposed himself to such cruelties and vile usage as he saw was intended for him; unless he had certainly thought it a most eligible and honourable thing to endure them, in defence of a great Truth, which it concerned all the world to have well asserted, and vindicated from all suspicion of falsehood. Would it not have angered any man but Him, to be betrayed by a domestic servant, by a Friend; one whom he had freely chosen to be a great Minister in his Kingdom, and had made at present the keeper of his purse, besides many other favours conferred on him? Was it not a vile dishonour, first to be brought before the Magistrate as a Criminal, and then to be abused there by base soldiers, and the dregs of the people; as if there had not been a more contemptible wretch in the whole Country? What was it then to be beaten and cudgeled? to be spit upon and mocked? to be loaden with lies and forgeries? to be condemned to suffer among thiefs? to be counted less worthy to live than a murderer? to be scourged? to be crowned with thorns? to be crucified? that is, to endure a tedious, a disgraceful, a painful and accursed death; and after all this to be unpitied; to be laughed at even upon the Cross, and called a senseless deceiver, who had not the wit to keep some of his kindness for himself; but having saved the lives of others could not now at last save his own? Can you think of any one that would have the heart to offer himself freely to suffer such things, but only He, who took all this so patiently, that he did not utter one discontented or angry word? And who can think that he would have endured them, when he might have easily avoided it, unless he had thought it necessary and worthy to submit himself to such torments and reproaches, that he might confirm this Truth, and make it live by his bloody death? VII. Which had the greater efficacy in it to show the importance of this Truth, and the certainty which he had of it; because he affirmed it not only before the High Priest, when it was apparent they intended mischief against him, but before Pontius Pilate also, as I observed above from xviii. John 37. when they were importunately desiring him to condemn him. If we could imagine it was his rashness and heat that made him say as he did, before the Council of Jerusalem; yet he had time enough sure to have cooled himself, before he came to be tried at this other tribunal of the Gentiles. Why did he not think of some other answer, now that he saw the Jews were not in a sudden passion, and transported with a fit of rage to condemn him; but by a concocted hatred were resolved to pursue him till they had his blood? There can no account be given of it but this, That his Death was an advised thing, and his BLOOD deliberately shed, to obtain the greater belief to him; because he professed again and again (though he knew he must die for it) that He was CHRIST their KING. VIII. And observe likewise, that even when he was in the midst of his sufferings, and when he was ready to give up the ghost, He again sets his seal to this Truth; calling God his FATHER twice as he hung upon the Cross. First when he prayed for his Enemies, FATHER forgive them, xxiii. Luke 36. and then when he prayed for himself, FATHER into thy hands I commend my Spirit, ver. 46. With these words he resigned up his Soul to God. And had it not been a seasonable time now to retract what he had said, if it had not been a Truth which must be justified to the last gasp? How can any one think that a man who preached the Life and Judgement to come, and lived as if he believed it, would venture to die with a lie in his mouth? and that of so high a guilt? and which he knew also could not be long undetected here, as it would be severely punished in another place? nay, which He himself, he knew very well, would presently confute? For he frequently had said, as his very enemies understood, that he would rise again the third day after he was killed; which he must needs think would prove a lie, if the other had been so, when he told them he was the Son of God. God who only can raise the dead, but cannot lie, would never have justified so blasphemous a lie as this; and given it an undeniable authority, by fulfilling his word. For as his bloody death plainly proved that he believed himself to be the Son of God, and took it for an undoubted truth; so his Resurrection was an infallible proof that he was not mistaken, but had witnessed that by his death, which was as true as he thought it. His Death showed that he was certain of it; and his Resurrection makes us certain that he was not deceived. These two therefore must be joined together to make up a complete evidence: and so they are, as you shall see, for the Witness of the SPIRIT contains the Resurrection in it. Yet I must add that his BLOOD considered alone, did not barely prove that he believed he was God's Son, and thought it the greatest sin to deny it; but it proved also that he had great reason for such a belief; Reasons so weighty that they over-balanced the natural love of life. And therefore this alone may be called one of his Witnesses, which not only justified his integrity, but declared that he had the greatest assurance, and the clearest evidence of that which he asserted: being so certain of it, that the fear of death could not make him doubt it, nor all the torments in the world tempt him to deny it. IX. And if you consider what manner of person Jesus was, you will soon be satisfied also, that he was not liable to mistake strong fancies for weighty reasons: but was as far from being deceived himself, as he was from any intention to deceive others. The principal thing indeed which his Blood testified was, that he did not on set purpose go about to put a cheat upon the World, or invented his Doctrine himself. Yet, all things considered, it proves likewise that his Doctrine was true, and aught to be believed by us. For such was the quality of his person and of the rest of his Doctrine, that they plainly manifest He was neither led by fancy, nor possessed with any Demoniacal illusion, when he said he was the Son of God. So great was his wisdom and the sharpness of his understanding, that any man who hath not lost his own understanding, may easily see, he could not be apt to be gulled with the impostures of imagination. And so great and discreet was his Piety, that it is as visible he was not obnoxious to be deluded any other way. When He was but a child, He amazed the principal men of the Nation with his questions and answers. And afterward in the whole course of his preaching, there appeared nothing but what declared a most prudent, sober and excellently composed mind. Nothing of inequality and unevenness in his temper. No rapturous discourses or ecstatical expressions. Nothing that savoured of Melancholy, which imposes upon some; or of Pride and Vanity which abuses others. But the greatest gravity and seriousness, mixed with admirable sweetness and humility, is the plain character of our Saviour. Then look over all his Doctrine, and where shall we find any that ever spoke so clearly, and with so much Majesty, of Righteousness, Temperance, Charity and Piety; of all our duty towards God and Man, as he did? Who had the gift of comprehending much in a few, but perspicuous words; of illustrating his Doctrine with apt and familiar resemblances; of confirming it with powerful arguments, and of confuting all the cavils of his adversaries with the strongest reasons. None of which things are to be found in any of those who have been abused by their own fancies and passions, or by the juggle of evil Spirits: as will appear more plainly by considering a little more particularly those two cavils. Let it be taken then for granted, that there have been some men who meant not to deceive, that were notwithstanding so overborne by a strong fancy or haughty imagination, as not only to take their own dreams for Divine Revelations, but also most vehemently to assert them, even with the loss of their liberties, estate, nay, and life itself. And suppose withal that there have been some, who were so fully possessed with a conceit of nearer communion of God, that they took themselves to be Christ himself, or Apostles sent by him; and that no torments could persuade them to think otherways. Yet see what a vast difference there is between such vain pretenders and our blessed Saviour; even in the very words that they spoke. And first I think it is very consirable that you never read of any man so presumptuous, as to fancy he was the very Son of God, who sits at his right hand, and rules over all, and hath power to judge the quick and the dead. No, these vain Enthusiasts have only conceited, that they were, after I know not what spiritual manner, made one with Christ, and so united to God; that, as they phrase it in swollen words of vanity, they were Godded with God, and Christed with Christ. But who discerns not the disparity between this foolish language and the words of soberness which our Saviour spoke? Which indeed is the most remarkable thing. If you consider all the Doctrine of these empty Pretenders, there is nothing more ridiculous. They have ever affected big words, lofty and highflown phrases, and mystical expressions, wherewith they love to stuff their Books and their discourses: which either have no meaning; or if they have, it is very poor and despicable, when it comes to be stripped of the fantastical language wherewith it is clothed. And therefore such men have been so far from amazing any considerate persons, that they have rather moved their laughter and scorn, while they heard them babble nothing but mystical nonsense, with abundance of confident boldness. And if they have found any followers, they were such as had no depth, no solidity of judgement; but were carried away merely with the sound of seemingly mystical words; which they could never make any sober person understand the sense of. Whereas, on the contrary, the words of our Saviour are not only intelligible, but penetrate into the very heart and soul of him that reads them. Every man bears witness to most of them in his own Conscience: And the rest are such as plainly aim at the same end, to oblige and encourage us to be more strictly pious. And therefore He astonished all his Auditors; who acknowledged an Authority in his words, greater than was in the discourses of the wisest men among them. They said, never man spoke like him. Whole Synagogues, as I have shown, wondered at the gracious words, that proceeded out of his mouth. They enquired one of another, how a man should come by all that wisdom, who had no learned education. His adversaries were often silenced by his answers. They found themselves so nonplussed, that they durst not ask him any more questions, merely for fear of being more confounded. All which, and much more that might be said, is a sufficient evidence that he knew very well what He said, and understood his doctrine, and was a person of a clear reason; who could not be abused by the impostures of fancy and imagination. X. And as for the other cavil, that possibly a man may suffer the illusion of evil Spirits, which may make him confident without reason: Let it be also granted, because the Devil hath sometimes transformed himself into an Angel of light, as the Apostle S. Paul speaks; and so might persuade men that God or an Angel had spoken to them, or that they had visions and revelations from above; with which conceit He might so possess them, that they might be ready to take it upon their death, that they said nothing but the Truth. But withal it is notoriously evident that such a person as our Saviour could not be liable to such diabolical impressions. For first, the holiness of his doctrine, which overthrows the Devil's kingdom and authority, plainly shows how much he was in the favour of God. And secondly, his conquests over the Devil when he assaulted him with his temptations, his turning him out of his possession every where, and making him acknowledge his authority, is an evident token how much superior he was to him, and so not obnoxious to his abuses. And thirdly, they who had been the followers of Jesus, but a little while, were too strong for the Devil, and much above his power to hurt them: and therefore how could he himself be touched by him. They are S. John's words in this Epistle, two. 14. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. And again, the further his doctrine was propagated, the more was the kingdom of the Devil overthrown, and all his cheats detected and discovered. As all impiety was plucked up by the roots, and godliness planted in the room of it: so all superstitious devices, all Magic, all Divination, wherewith he had long gulled and cozened the World and kept them in Idolatry, were laid so naked and bare, that they were ashamed, and presently vanished. There is an excellent discourse concerning this in Athanasius his Book, concerning the Incarnation of the Word; which must not here be entirely transcribed, but only these few words of it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Who then, let it be considered, and how great is this CHRIST? who by his name and presence obscures and abolishes all things every where; and alone prevails over all, and fills the whole world with his Discipline? Let the Gentiles that blush not to deride and laugh at us, tell me, whether He be a mere man who does these things. If he be, why do they not blush to see one man stronger than all their Gods? How comes he to demonstrate by his power, that they are nothing? But if they will call him a Magician, let them tell me again how it comes to pass that he destroys all Magic, and doth not rather establish it? He that can fancy all that I have now mentioned to have been done by the Devil, which was so much to his prejudice; must, one would think, be possessed with some evil Spirit himself. There is nothing can declare a man not to be deceived by the Devil, if this will not; that He is the very person who lays open all the Devils frauds, and discovers his wiles, and delivers men from all his subtle impostures. So did our Saviour; and therefore we may conclude that as he believed his doctrine even concerning himself, to be true, so that was true which he believed: and that he was not deluded, either by his own private Spirit, or by any else. And the truth is, his Adversaries never took him for a vain Enthusiast, or for a man that was ignorantly deceived; but still they accuse him as a subtle Impostor, and would fain have had it thought, that he craftily invented what he preached, to destroy their credit, and establish his own. But this I have shown is incredible: For who could imagine that he should gain any credit and reputation by being put to death upon a shameful cross; into which he was not ensnared by their cunning, but foresaw and frequently foretold, and voluntarily offered himself to suffer it? Allow him but to be a man of common sense, and you must think he would not have contrived this way to procure fame, and to propagate his doctrine in the world: unless he had verily thought it to be so true, that his Cross, which proved the laughter of the Gentiles, and the stumbling-block of the Jews, could not hinder him from being honoured in the World as the Son of God. Nothing else could make him choose to die on this manner, but his sincere belief of what he preached: and there being no cause in the world to suspect any thing of a melancholy proud imagination, or a diabolical illusion that should impose upon him such a belief; it remains that our Saviour by his very death proved and confirmed the truth of what he preached. He first came by WATER and then he came by BLOOD. And as his BLOOD proves he did not abuse us, with that which he knew to be false; so the WATER, his holy Doctrine and Life proves that he had no flaw in his understanding, nor was abused himself with any fancies or illusions, when he took himself to be so certainly the Son of God, that he sealed it with his precious BLOOD. XI. And it ought to be considered also, that it was prophesied before by the holy men of God, that their CHRIST should suffer, and be despised of men, and be in nothing more remarkable than in his sorrows. And therefore his BLOOD was a sign to those who believed those prophecies, that Jesus was the CHRIST, especially his blood so disgracefully shed; because He appeared hereby, as well as by other marks, to be the person, whom all their inspired men pointed at and foretold should come to be their King. For the descriptions they have left of the cruel usage and horrible sufferings of the Messiah or Christ, were answered to the life, and exactly fulfilled in our Saviour Jesus, whose torments rather exceeded than fell short of the tragicalness of all their expressions. Thence it is that when He had ended all his sufferings, he said, nineteen. John 30. IT IS FINISHED: and so bowed his head (i.e. did reverence to God) and gave up the ghost, i.e. resigned his Spirit to God in that prayer which S. Luke mentions. By which words [It is finished] He bade them mark that now all things that were written of him in the xxii. Psalms, liii. Isaiah, and other places of their holy Books, were perfectly fulfilled, and received such a punctual completion in him, that there remained nothing more to be done, but only to die. He had done all his Father's will, and finished his whole work in every point, and so, having no further business here, He worshipped God that sent him, and departed the world to go to him. XII. It will also much advantage this discourse to observe the accidents that happened at our Saviour's death, and accompanied his bloodshedding; which have no small force to verify what he said concerning himself. And to omit the death of Judas which prevented our Lords, and declared that he thought Jesus innocent, and himself guilty; together with several other things which may be better mentioned afterward; let us only observe how the Sun contrary to its usual course, when the Moon could not interpose itself between its light and them, was eclipsed three whole hours, as he was in his passion, xxiii. Luke 44, 45. And that in the conclusion of it, the veil of the Temple (of that Temple wherein the Jews so much confided) was rend in twain from the top to the bottom, xxvii. Matth. 51. The Earth quaked, the Rocks rend, and the Graves were opened, and many bodies of Saints which slept arose, and went out of the Graves after his Resurrection, and appeared unto many in the holy City, ver. 52, 53. What judgement can any sober man make of so many strange things concurring at this moment? When was it ever heard that the Sun blushed, as one may say, to show its face, and look upon him; when any malefactor or innocent man either was hanged upon a gibbet? or that the holy place was torn, together with that man's body? or that the Earth groaned when he expired? and the hearts of Rocks trembled when he cried out, and the monuments of the dead opened at his death, which three days after gave them life? All these things were peculiar to the death of Jesus, and never met together but only to honour his blood. And so notorious they were, that the Centurion and those who under him had the charge at that time to see the execution done, were convinced by them and by the words that he spoke, that he was no Deceiver, but in truth the Son of God. So S. Matthew there relates, ver. 54. that when the Centurion, and they that were with him, watching Jesus, saw the Earthquake, and those things that were done, they feared greatly, saying, Truly this man was the Son of God. Whatsoever the Jews had decreed, they saw by the displeasure of the Heavens, by the trembling of the Earth, by the hand of God upon the Temple (which was soon known by the Priests) that Jesus had exceeding great wrong done him; having spoken nothing but the truth, when he confessed to Pilate, that he was the Son of God. They dreaded to think what would be the consequences of this horrid murder; and were sorely afraid that they themselves, who had attended upon it, should feel some of those tokens of God's wrath, which elsewhere was very visible. But S. Mark tells us that the Centurion also observed the words of our Saviour, as well as was struck with these miraculous accidents, and that they helped to convince him, xv. 39 And when the Centurion which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God. That is, when he heard him call God FATHER (for those were the words, as you heard out of S. Luke xxiii. 46. which he cried with a loud voice at the giving up of the ghost, Father into thy hands I commend my Spirit) and when he saw that he stood in this to the very last breath that God was his Father, and also beheld such strange testimonies of it, both in the Heaven and in the Earth, he said without all doubt he ought to have been acknowledged to be no less than he said, and not crucified as a malefactor. And S. Luke relates it thus, that Jesus crying with a loud voice, and saying those words before mentioned, The Centurion saw what was done (that is, all spoken of in the precedent verses, xxiii. Luke 44, 45, 46.) and GLORIFIED God saying, Certainly this was a righteous man. Which was as if he had said, God be praised for showing us the truth, or let us do God honour in acknowledging the truth, whatever come of it; I make no question but this man was innocent, and said true when he affirmed he was God's Son; though the Jews have got him crucified for this saying, and brought us to wait upon his execution. That, as I have often noted, was their quarrel with him, That he being a man made himself equal with God, x. John 33. v. 18. This was the blasphemy they accused him of, that he said, They should see the SON OF MAN (that is, Himself) sitting at the right hand of power. But the Centurion, an honest Gentile, acquitted him of this crime; and seeing the things that were done, and hearing the words he uttered, concluded him to be Righteous, free from all blame, and not at all guilty of that blasphemy for which he was arraigned and suffered: but aught to have been believed and acknowledged as the CHRIST, the Son of the blessed. Thus was that fulfilled which our Saviour had foretold, viij. John 28. When ye have lift up the Son of Man (upon the Cross) then shall ye know that I am He, (that is, the CHRIST) and that I do nothing of myself, (assume not this authority of preaching thus without God's leave) but as my Father hath taught me, I speak these things; that is, even this that I am his CHRIST is that which he bid me affirm. And he that sent me is with me (to justify what I say and do) the Father hath not left me alone: (no not upon the Cross, nor after death, as appears even by this Testimony which he forced the Centurion to give him) For I do always those things that please him. Keep to my office, that is, both now, and when I suffer you to lift me up to the Cross; for God declared that he was never better pleased with him, than when he laid down his life in this manner, to testify to the truth. XIII. Which was very much justified likewise by all that passed before this, from the time that the Sanhedrim had judged him worthy of death. In the whole process against him, before his condemnation to the Cross, there were the plainest marks of his innocence: and it may justly be reputed a notable testimony to him, that their very charge against him, cleared him; and that he who gave judgement upon him, declared all along he did not deserve it. Which will make it worthy our consideration, I think, if I give you as brief a relation as I can of all those passages which were preparatory to his Bloody death, after the Chief Priests had bound him and led him away and delivered him to Pontius Pilate the Governor of Judea. Who, as soon as he had examined him whether he was the King of the Jews, and received our Saviour's answer, that he was, xxvii. Matth. 11. presently discerned that it was no Earthly Kingdom (as the Jews would have had him believe) to which he pretended, and that he did not at all intent to entrench upon the Roman rights: as you may see evidently if you mind what follows this in S. Luke xxiii. 4. Then said Pilate to the Chief Priests, and to the people, I find no fault in this man. This nettled them very much to hear him pronounced innocent, whom they had judged guilty of the highest crime, and therefore they began with more than ordinary fierceness to endeavour to make good their charge; and said he stirred up the people (to sedition, which was an argument, had it been true, that he affected a Kingdom in this world which would have been prejudicial to Caesar) teaching throughout all Jewry, beginning from Galilee to Jerusalem, ver. 5. But Pilate so little believed that his Doctrine tended to the raising sedition, that, to be rid of any further trouble, he lays hold on that word Galilee, where they told him he began to preach, and sent him to Herod the Tetrarch of that Country, who was at that time at Jerusalem, ver. 6, 7. But he was soon weary of the business, and remitted him back to Pilate, arrayed in a gorgeous robe, ver. 10, 11. as much as to say that he could determine nothing, but that he was a ridiculous Monarch, a mock-King, nothing else. Being returned to Pilate, He received from him many testimonies of his innocence (notwithstanding that he affirmed he was a KING) and Pilate devised by sundry means to deliver him, because as he told them, neither He nor Herod could find any fault in him, which should make him worthy of death, xxiii. Luke 13, 14, 15. First of all, he gives them their choice (but plainly showed that his inclinations were to dismiss Jesus) whether he should release him, or a notorious villain, who had committed murder in an insurrection, ver. 17, 18, etc. And when they most ungratefully preferred that seditious murderer before him who had given life to so many among them, Pilate was disposed still to favour him, by reason of an admonition he received from his wife (at this very instant, when he was set down again in the Judgment-seat) to have nothing to do in the condemnation of so righteous a person; for she had suffered so many things, and been disturbed with such troublesome thoughts in her sleep about him, that she was confident he would suffer much if he were guilty of his death, xxvii. Matth. 19 This startled him so much, that he laboured more than before to set him at liberty. He asked them indeed, which was unbecoming a Judge, what he should do with Jesus which is called CHRIST (ver. 22.) as if his accusers, not He, were to determine his punishment: But yet he asked them again and again, no less than three times, Why, what evil hath he done? for he protested he found no cause of death in him, xxvii. Matth. 23. xxiii. Luke 22. In which last place, you may read, that having declared his innocence, he next of all contrived how to appease their blind rage, only by giving him the chastisement of scourging. Which S. John tells us was bestowed on him, nineteen. John 1. and that the soldiers also added some ridiculous ensigns of royalty, which they put upon him to expose him to the greater scorn, and made a mock-proclamation, saying, Hail King of the Jews, ver. 2, 3. This Pilate imagined would have given satisfaction to their wrath; and therefore went forth again (ver. 4.) to let them know that he found no fault in him. But they might see that he had rendered him so contemptible, that no body hereafter would follow him as their King. For he brought him forth in that ridiculous dress into which the soldiers had put him (ver. 5.) and bid them look upon him, whether he was not despicable enough. That seems to be the meaning of those words that follow, Behold the man. See what a poor despicable person they have made him. You need not fear that such a man will do you any harm; for there is nothing of royal Majesty in him, more than this which you laugh at. But they would not be content with this contempt which was put upon him; their malice was implacable, and nothing would suffice them but to have him crucified. Which at the instigation of the Priests, was demanded by the rabble, who bawled as loud as ever they could, saying, Crucify him, crucify him, ver. 6. As much as to say, Go on sir, thou hast begun well, proceed to finish the execution. For scourging used to go before Crucifixion, as S. Hierom observes upon xxvii. of S. Matthew. It was appointed by the Roman Laws, that they who were crucified should first be scourged. The Jews themselves who were taken in the siege of Jernsalem by Titus (five hundred commonly every day, sometimes more) were first miserably lashed, and as it were, crucified beforehand with great torments, and then fastened to a cross over against the wall of the City, as Josephus * Lib. 6. c. 12. relates in his Book of the Jewish war. By a just judgement of God they themselves suffered that from the Romans, which they had made our Saviour suffer unjustly by the same hands. For they never left their yelling against him, and beseeching the Governor not to leave off thus; till Pilate bid them do the rest themselves if they would, for he had rather it should be their act than his: Take ye him, faith he, and crucify him; for I find no fault in him, ver. 6. One would think that the very manner of this speech was a sufficient declaration of the Governors' mind; beside that he again repeats it, that he saw no pretence for the putting him to death. But yet they continue to press him with an obstinate violence to gratify their desires. And since they saw there was no good to be done, as we say, in this way wherein they had hitherto prosecuted him; they form a new endictment against him: and tell Pilate (ver. 7.) that if he could not find him guilty of death, according to the Roman Laws, yet by their Law he ought to die, because he made himself the Son of God. This was to make a new Process against him, and to forsake the former endictment, which accused him of Treason against Caesar. Now they make him guilty of Treason against Almighty God, and seem to lay hold of a Licence which Pilate had given them before, xviii. John 31. to take him and judge him according to their Law, which pronounced the sentence of death upon him. But, as they add there, they had no power remaining among them to execute such a sentence: and therefore implore his favour to help them out, and to punish capitally this high crime of blasphemy, which, as things stood, they could only condemn. And though they might be willing enough to understand his words just now spoken (when he said, Take ye him, and crucify him) to be really meant for an enlargement of his former grant, and to give them liberty to execute their own sentence: yet it was more than they could do, they must be beholden to his power for it. They were extremely desirous, it appears by the story, to have him crucified, for his greater disgrace; but this was a punishment proper only to the Gentiles, and never used among the Jews: and therefore that they might neither act against the customs of their Country, nor yet let him escape that ignominious punishment, they continue to beg of Pilate that he would pronounce the sentence of crucifixion upon him, and then command his soldiers to see it executed; for saying that he was the Son of God. When Pilate therefore heard this (nineteen. John 8.) that he called himself the Son of God (which the Jews took for blasphemy) it put him into a greater fear than ever. He imagining, I suppose, according to the opinion of the Gentiles, that he might possibly be some Son of Jupiter or Apollo, or some other of their Deities. And therefore he went back again into the Palace (ver. 9) and asked our Saviour, Whence art thou? To which our Saviour replied nothing: either because he was unworthy to hear, or uncapable to understand so weighty a Truth. This put him into some indignation, for he asked him again with arrogance enough (ver. 10.) Dost thou not speak to me? knowest thou not who I am? and that I have power either to crucify thee, or release thee, which I please? To which he received such an answer (ver. 11.) as satisfied him, that whatsoever power he had, he should abuse it, though not so much as the Jews did theirs, if he employed it to his condemnation. For from thenceforth (ver. 12.) he laboured more than before to release him, whose innocence, modesty, constancy, and contempt of death were so apparent. But being told that if he did, it would be in effect to declare himself Caesar's enemy, as you read in the same verse; He had not the courage to befriend our Saviour any longer, but resolves at last to sacrifice him to their rage, that he might save himself. For the very suspicion of a crime, he knew, had been the ruin of divers persons with Tiberius; who would not want informers, he imagined, of what was now said. He thought it better therefore by the condemnation of an innocent person (such are the counsels of worldly wisdom) to preserve his interest in the Emperor, and in the Jews, and perchance prevent a popular tumult, than hazard the loss of their favour and of the public peace, by preserving one who was poor and mean, and for whose death he was not like to be called to any account, nor incur any danger. But yet (so pure and free from all spot was this Lamb of God) he would not pronounce the sentence against him, till he had first, in as public a manner, pronounced him innocent, and washed his hands of his blood. For he took water, says S. Matthew xxvii. 24. and washed his hands before the multitude, saying, I am innocent of the blood of this just person; see ye to it. This very WATER, as well as the other, I have mentioned, was a witness to Jesus, that his very Judge thought him guiltless, though he had openly confessed himself to be the Son of God. If it had been left to his free choice, he should have been acquitted, even by him that condemned him: He had such a regret in his mind, at that very time when he brought him forth to pass the sentence upon him, that he tries again if he could move those obdurate hearts from their cruel resolution; saying, (nineteen. John 13, 14.) Behold your King. That is, say what you will, this is your King, whom I am going, because you will not else be satisfied, to condemn. Or else, this is spoken by way of upbraiding and derision, that they should make such a do about so poor a man as this; who had no power to do any harm if he had a mind. Why should they desire so eagerly and impatiently to be rid of him? If he was their King, how could they answer it? if he were not, what hurt could he do? But the former seems to be the sense of his words: for the Jews turned away their heads, and cried out, Away with him, away with him, crucify him, ver. 15. As much as to say, This is none of our King, we have nothing to do with him: And therefore they would not have him trouble himself about their affairs any further, than only to order him to be crucified. Let him not be so much concerned for them, or for their King; they would look to themselves (as he had bidden them) and be content to bear all the blame, if their King were crucified. They did not desire any of the guilt should light upon him. No, for their part they declare they will perfectly acquit him, and take all upon themselves and theirs. So all the People answered and said, His blood be on us, and on our Children: xxvii. Matth. 25. And yet, as if he would vie with them in pertinacious resolution (so sensible he was of his innocence) he desires them once more, to consider of the business, and not thus rashly destroy him whom they ought to preserve. What, says he, Shall I crucify your King? nineteen. Joh. 15. To which the chief Priests immediately returned such an answer as stopped his mouth, and made him not dare to speak one word more in his behalf. And indeed it is a great wonder he had said so much, considering his natural disposition; which, if we may believe Philo * Legation. ad Caium. , was so fierce and cruel, that he little regarded any body; or cared what crimes he committed. Strange! that he should be so nice and tender in this point: So extremely unwilling to pass sentence on our Saviour (a Man that had not one friend appeared for him) that nothing could make him do it, till they reminded him of his duty to his Master, saying, We have (i. e. acknowledge) no King but Caesar. Then, as it follows in the very next words, vers. 16. delivered he him therefore unto them to be crucified. When he heard they still obstinately pretended respect to Caesar, and would have him to be concerned in the case; he thought it was time to make an end, and give sentence that their new King should be crucified. For this at last was the crime, for which he must suffer, vers. 19 Pilate wrote a title (showing the cause of his death) and put it on the Cross. And the Writing was, JESUS OF NAZARETH, THE KING OF THE JEWS. Which Pilate knew was false, in the sense wherein they meant it, a King opposite to Caesar: and therefore the words were so contrived that he might still express the opinion he had of him, and yet satisfy Caesar too. To the very last he would give testimony to the innocence of Jesus, as far as he durst: and even then proclaimed him their King in several Languages (an Omen of the proclaiming it shortly in all Countries) to their everlasting reproach; when he hung upon an infamous Gibbet. And therefore they were not yet satisfied; because they saw themselves plainly indicted by this Title, in the face of the World; as the Murderers of their KING. Which made them renew their Petitions to Pilate that he would alter the Inscription; and not write The King of the Jews, but that he said, I am King of the Jews, vers. 21. But now Pilate grew as obstinate as they, and gave them this short answer, vers. 22. What I have written, I have written. That is, content yourselves; for the first writing shall stand, let the World make what they can of it. And there is no question but there was a Divine Providence in the business, that the cause of his death should be so expressed, as that the Jews should be openly condemned and Jesus still cleared by Pilate; even after he had not only given sentence against him, but ordered it to be put in execution. All things concurred to justify him when his BLOOD was shed. Which this very Title declared was upon this account, to testify that he was their KING: and told the World withal, that in the judgement of him who was his Judge, He was no deceiver, when he affirmed that he was their KING; but the Jews, villainous Traitors, who had crucified that Person whom they ought to have honoured and obeyed. XIV. For which the terrible vengeance of God followed them; and never left them till they had their own wish. His BLOOD was required at their hands, and at the hands of their Posterity. For they never thrive from that time forward: but declined more and more, till about Forty Years after, their City was besieged by those whom they had importuned to crucify our Saviour; multitudes of them were crucified (as I told you before) in the face of all their Brethren; far greater numbers were famished; Jerusalem and the Temple at last destroyed; the People of the Nation banished; and their Children became Vagabonds, even to this day. For it was not very long, before those very Men, who (when they said those words, We have no King, but Caesar) in the same breath had for ever renounced their CHRIST, and pronounced themselves Rebels, if they were not obedient to Caesar; took up arms to deliver themselves from their subjection to him, whom they really hated, though, now, to serve a turn, they courted and flattered. They who had rejected their true CHRIST and KING by whom they might have been restored to true liberty, were ready upon all occasions to run after those false CHRIST'S (of whom our Saviour prophesied, xxiv. Matth. 5.24.) who by the promises of a false liberty, led them into perdition. They could never be quiet till they had undone themselves, by provoking the only King whom they pretended to reverence, to be the Instrument of our Saviour, to make them the vilest slaves, and the most miserable wretches upon the face of the Earth. S. John lived to see the day of Jesus his COMING WITH POWER to execute Judgement upon them; and we see their wish still more and more accomplished upon their Children. Who, as they never yet solemnly endeavoured to wipe off the guilt of his BLOOD from them, by acknowledging the crime of their Forefathers (as the manner of former times was, we see in the examples of Nehemiah, and Daniel) so they continue to taste of the bitter fruits of this execrable Treason against their Sovereign Lord and King, CHRIST JESUS. By which you may see, that his BLOOD both upon the Cross and upon their Heads (by the heavy guilt it loaded them withal) is very fitly here alleged by S. John, as a great WITNESS that He was sent of God as his only Son. For Pontius Pilate himself did not wholly escape, but some of it lighted also upon his Head. Though he was not so guilty, our Saviour confessed, as they who pursued him out of hatred, whereas he having no unkindness for him, delivered him to be crucified, only out of fear: yet he felt the weight of this crime, and was oppressed himself, as our Saviour had been, by false accusations which the Samaritaus brought against him. Whereupon he was deprived of the Government of Judaea by Vitellius then Precedent of Syria. And having lost the authority, which he abused in condemning our Saviour; he was required to go to Rome, and there answer the crimes that should be objected to him. There indeed he found Tiberius dead; but he did not live long after him. For he fell into so distressed a condition, that, about the third year of the succeeding Emperor Caius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Eusebius his word is * L. 11. Hist. Eccl. c. 7. ) he was constrained, either by the grievous afflictions he endured, or by the command of Caesar (which was an usual thing) to become his own Executioner, and punish himself with Death for all the crimes he had committed. But I shall not pursue either his or their story any further; it being time to put an end to this Argument, which I shall conclude with these Two observations. 1. First, That after our Saviour was dead, one of the soldiers pierced his side with his spear, and forthwith came thereout WATER and BLOOD, as this very Apostle hath recorded in the Chapter so often mentioned, nineteen. John 34. Now some have from hence imagined, that he being the only Evangelist that takes any notice of this, and setting a particular remark upon it, as a thing that he saw and bears witness of, ver. 35. it is most likely he hath some respect to that passage in his Gospel, and to the Water and Blood there mentioned, when he speaks of the witness of WATER and BLOOD here in this Epistle. For the Water and Blood which flowed out of his side, were an argument of the truth of his humanity, which some wild Heretics then denied, and testified also that he was truly dead, and not merely in appearance. But it must be observed that S. John is not here proving Jesus Christ to be a true man, consisting of Body and Soul like ours, and that this Body and Soul were so separated, that he was really dead: but something far greater and more excellent, viz. that he was God's Son: which the Water and Blood that came out of his side were no competent argument to prove. That Water and Blood therefore, if they have any relation to these Witnesses here mentioned, were only emblems and adumbrations of these two grand Proofs of our Saviour's being the CHRIST, viz. his PURITY and innocence which appeared in his whole preaching and life, to which the Water bears a resemblance; and his constant confession of the truth even unto the DEATH, which was lively represented by that Blood. These two flowed from him with such force, that they have overspread the world with his Faith; and the knowledge of the glory of the Lord hath covered the Earth, even like to the waters which cover the Sea. 2. The second Observation is, That they who by apostasy from the Faith of Jesus, denied him to be the CHRIST after they had acknowledged it, are said to tread under foot the Son of God, and to count his BLOOD an unholy thing, x. Heb. 29. Which expression could not be justified, if the Apostles had not looked upon his Blood as an unreprovable Witness to him. For the meaning is, that those men who fell back to their old Religion again, and deserted Christianity, made nothing of the Testimony which God had given of his Son. As for his Resurrection they did not give any credit to that, though so strongly attested, but TROD UNDER FOOT the Son of God, as if he lay still in his grave: and as for his Blood which was shed at his Death, they looked upon that as if it were but COMMON BLOOD (so the word UNHOLY may be taken) or rather as if it were the blood of a malefactor, which may be properly called impure and unholy. Which is the reason that he says they shall be judged worthy of sorer punishment than the contemners of Moses; because these men in effect made Jesus (who was infinitely greater than He) to be a mere Impostor, a false Prophet, and a Blasphemer, who had done things worthy of the vilest death. They justified those that murdered him, and crucified the Son of God afresh (as it is in a parallel place, vi. Hebr. 6.) by disowning him and denying that he was the CHRIST. For this was to acknowledge that he was justly put to death, for taking upon him that office: and that if he were upon Earth again, they saw no reason why they should not treat him, as the Jews had done. This was the sense of every Christians apostasy; it renewed the charge of imposture against Jesus, and put him, as the Apostle there speaks, to open shame. They did as bad as publicly declare him to be a deceiver; and that he deserved to lose his life in that infamous manner wherein he suffered upon the Cross. For which cause such vilifiers of Jesus deserved to partake in that judgement and fiery indignation, which he says was ready to devour the adversaries (ver. 27.) that is, those who actually crucified Christ, and now persecuted his servants: for they had his BLOOD in the same contempt, and made no more of it, than of the blood of one of the Thiefs that were crucified with him. Now from hence it follows that his BLOOD testified his innocence (as I have shown) and was looked upon by others as well as by S. John to be a witness that he was the Son of God. Else they could not have been guilty of so great a crime, and fallen under such an heavy punishment, who despised his Blood, and were no more moved by it than if it had been common, like the blood of other men; nay, relinquished him, as if his blood had been profane, like that of the malefactors who suffered with him. This was their condemnation, that they cast such a vile reflection on that blood, which heretofore they thought so powerful, that thereby they were SANCTIFIED; that is, persuaded to devote themselves to his service, as the only means to obtain remission of their sins, which they had by his Blood. This is a sign that they looked upon it once, not only as a thing most sacred, but also most powerful to make men believe in Jesus. And this increased the sin and guilt of dishonouring his Blood by Apostasy; because it was of great authority and force to draw men to the Faith, and to preserve them in it: which, by forsaking the Faith it confirmed, they made to be of no efficacy, nor consideration at all. Moses his Covenant and Law were sealed only by the blood of Bulls and Goats, and yet those men suffered death without mercy, as the Apostle here observes, who either fell away to other gods, or did any thing presumptuously in contempt of his precepts. By which we may judge, says he, what they are like to suffer (a much sorer punishment sure) who renounce the Christian Religion, which was confirmed by a much greater person, and by a more noble blood, even by the blood of the Mediator of this better Covenant. Who did more than Moses ever thought of to attest what he delivered, and to prove that he came from God, and that all his promises should be made good (for he sealed them with his own blood) and therefore might justly expect that men should prove more faithful to him, and remain firmer in his obedience; at least not be so presumptuous as to despise him by reproaching his precious Blood. Now if his Blood was not an argument to induce men to believe, and to continue in the state of Christianity; they could not be charged with such disrespect to it, when they left this Religion, nor be punished for the undervaluing or rather scorning that which was of no force to tie them to the Faith. But if they were guilty of great contempt of it, and were to suffer sorely, extreme sorely upon this account, that they gave no more reverence to his blood, than we ought to conclude the Apostles thought it of great efficacy to engage their belief, and make them constantly adhere to Christ, by the witness that it bore to him. Which testimony, together with the rest, those apostates plainly rejecting, they became liable to a far heavier condemnation than any formerly could fall into, for affronting Christ, and all those who were his Witnesses. In short, they who did not look upon his blood as Holy, must condemn him for a Malefactor. But they that did confess the sacredness of it (which appears many ways) must needs acknowledge him not to have been a Criminal, as the Jews pretended, but, the Son of God, as at his death he professed himself. A PRAYER. I DO again acknowledge thee, O blessed Jesus, to be the Son of God most High. I behold thy Glory shining through the blackest cloud of thy shameful sufferings. Then thou appearedst to be the chosen of God, even when thou wast scorned and rejected of men. Great was the splendour of thy Majesty, under the mockery of a Crown of Thorns, and under the reproach of the Cross itself. And great was thy Love, O thou Lover of Souls, who wouldst shed thy own most precious Blood to work and confirm thy Faith in our hearts, that believing on thee, we might have life through thy Name. O how expensive was thy Love, which never thought it had done enough, till thou hadst assured our hearts, by giving thyself for us! How infinitely are we indebted to thee, who hast so dearly purchased our eternal joy, with thy most bitter sorrows! I ought to have the greater regard to all that thou hast said, either concerning thyself, or concerning the obedience I own thee, or the happiness thou hast promised me; because thou hast sealed all in so sacred a manner, and chosen to die that thou mightest bear witness to thy Truth. For this end thou camest into the world, and hast honoured thyself with the Name of the True and faithful witness, the beginning of the Creation of God; who hast shown us the path of life, by thy bloody and most ignominious death. O that none of us who are called by thy Name may ever prove so base and unworthy, so ungrateful and disrespectful to thee, so insensible or forgetful of thine amazing goodness, as to forsake that course which thou thyself hast begun, and into which thou hast led us by thine own example. Let none of us prove unlike thee who art the beginner and the finisher of our Faith. Let us never degenerate from the Original from whence we come; nor dishonour the very Author of what we are, by actions unworthy of his children. But be pleased graciously both to excite and assist our pious endeavours to follow thee, and to witness a good confession, as thou hast done, at least in our lives and conversation. That they may testify to all how much we reverence thee, by our observance of thy commands; and justify the truth of thy Word, that thy yoke is easy and thy burden light, by our cheerful, free and ready observance of them. And if thou wilt have us to witness a good confession also by our blood, or by parting with any thing that is as dear unto us, for thy name's sake; O that we may then imitate thee, the true and faithful witness, by continuing faithful to thee unto death. Let no Soul of us ever faint in our mind, much less draw back for fear of any thing that may befall us: But still go on, and courageously meet whatsoever opposes us in our way to Heaven. Help us to stand fast in the Faith, to quit ourselves like men, and to be strong, as becomes thy faithful servants and soldiers, who have vowed to be true to thee unto our lives end. O Blessed Jesus, who can think that he does or endures too much for thee? Who can complain of thy service, or repine at the sufferings it may require? When he thinks of thy labour and pains to secure our hope in God of an eternal redemption from all miseries and troubles, and from all sin the cause of them, by shedding thy own most holy blood? We are unworthy to bear the Name of thy servants, if we should be so ungrateful to thy memory, as not to celebrate that love with perpetual praises and thanksgivings. And how fearfully shall we reproach ourselves if we continue to commemorate it, and yet grudge to deny any thing for thy sake, or behave ourselves as if we would renew thy sufferings by our continued sins? Far be it from any of us to think any thing so dear to us as Truth and Righteousness; that holy Truth which thou hast delivered to us. O that we may read with such an affection the whole history of thy love, and all the Laws thou hast left to govern us, and the gracious grants thou hast made us; as if we saw them written in thy most precious blood: By which thou hast testified the greatness and sincerity of thy love, and assured us of the truth of thy Word, and consecrated thyself also to be a merciful and faithful High Priest; who canst have compassion on us, and ever secure and relieve us when we are tempted as thou wast. And may we be so sensibly affected herewith, as to depend on thy intercession with the stronger Faith; and with greater care and diligence tread in those steps which thou hast in such a manner marked out to us; and persist in them so steadfastly, that none of the terrors of this world may make us step aside, and turn from thy Commandments. Give us grace, O Blessed Lord, in the worst condition, to express that resolution, that undaunted resolution, that constancy, that confidence in God, that zeal for his honour and glory, that charity towards our enemies, that humble resignation, and that patiented meekness, which appeared in thee under thy greatest sufferings. Arm us with the very same mind and spirit, which we see in thyself. That we who believe in a Saviour who abased and humbled himself so low, who was so content to be poor and little regarded, to bear all the slanders and scorn, as well as the cruel torments which the malice of men could inflict upon him; may not be proud and insolent, covetous and ambitious, impatient of pain, or a little disparagement: but constantly endeavouring to conform ourselves to thy glorious pattern which we have before us, may rejoice in that faithful saying, That if we be dead with thee, we shall also live with thee; if we suffer, we shall also reign with thee. Amen. Now unto the faithful Witness, the first-begotten from the dead, and the Prince of the Kings of the Earth: Unto him that loved us and washed us from our sins in his own Blood, and hath made us Kings and Priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. CHAP. VII. Concerning the Third Witness upon Earth the SPIRIT. THere is one Witness more that remains still to be examined, whose testimony was notorious and very well known, for it was upon the Earth; viz. that of the SPIRIT. In the sixth verse S. John brings it in after the other two, I have now treated of; though in the eighth Verse it be set before them. And there he adds this illustrious character of it, which is not given to the two former, it is the SPIRIT that beareth witness, because the SPIRIT is the TRUTH. Which is not to be understood as if the other two were not Witnesses, for they are called so expressly in this eighth Verse; or as if they were not truth, for I have abundantly proved that they are: But this mark is set upon the SPIRIT, to denote it to be the most eminent Witness of the Three. The witness, or that Witness; that which excels the other two in clearness and notoriousness; that which was always accounted most powerful to prove a truth; that against which nothing can be objected but with the greatest impudence and impiety; that which adds greater strength and force unto the other two, and together with them makes up a most complete demonstration. For whatsoever defect any one may think there is in the witness of the Water and of the Blood alone; the SPIRIT perfectly supplies it, and proves beyond all doubt that a person who so lived and so died, must needs be the Son of God. Now by the SPIRIT we are not to understand, either the descent of the Spirit of God upon our Saviour at his Baptism, or the pouring of it upon the Apostles on the Day of Pentecost, or any thing of like nature; for this was the Testimony of the HOLY GHOST, and that from Heaven. But we are to understand thereby first the Miracles, Wonders and Signs which were wrought by him before he died; and secondly his more wonderful Resurrection to life again, after he was crucified, dead and buried. I will not be too confident, but I think there is a plain difference, which is not observed, between the HOLY GHOST and the SPIRIT, in the phrase of the New Testament. By the HOLY GHOST seems commonly to be meant, the gifts of Tongues, of Prophecy, of Knowledge, of Wisdom, of Revelation, and such like. Whereas by the SPIRIT, when it is used alone, or in distinction from the other, is generally meant, the power of Miracles, of healing Diseases, casting out Devils, feeding Multitudes with very little food, and such like wonders. For we read that the HOLY GHOST was not given while our Saviour lived, seven. John 39 And yet even then the Apostles had the power of casting out Devils, and healing all manner of Diseases; which was a portion of that SPIRIT which our Saviour had without measure, but was not the HOLY GHOST. Thus S. Peter says our Lord was anointed with the HOLY GHOST and with POWER, x. Act. 38. Where by POWER is meant something distinct from the HOLY GHOST; even that which is here called SPIRIT, a faculty of doing wonders; as the other signifies a faculty of knowing the heart, of declaring the mind of God, of foretelling things to come, of prophesying, and opening all the secrets of the Kingdom of Heaven. And thus I am sure it signifies in the Old Testament; where when the SPIRIT of the Lord is said to come upon Othniel, iii. Judg. 9 upon Gideon, vi. 34. upon Samson, xiii. 25. xiv. 6. (as I may have occasion to note more largely upon another occasion) there is nothing intended of the HOLY GHOST or any gift of declaring God's mind that was then bestowed on them: But they were then only made valorous and courageous; and were endued with great strength to achieve wonderful things, above the power of Man. And indeed in this consists one principal difference, between the HOLY GHOST and the SPIRIT; that the former consecrated Men to the office of interpreting God's mind; but the latter did not: making them only valiant (as in those three now mentioned) or fit for the Government of God's People, as in the case of Saul. All which is said briefly to show what we are here to understand by the SPIRIT, viz. all the wonderful things that our Lord did, and all that were done for him upon the Earth. For, whatsoever may be thought of the rest, there is no doubt of this, that when the HOLY GHOST and the SPIRIT are thus distinguished, as they are here by S. John (the one being a witness in Heaven, the other on Earth) SPIRIT must be taken in this limited and restrained signification. I. And first, I say, All that he did, as his cleansing the poor Lepers; opening the eyes of the blind; curing of the Palsy, Bloudyflux, and indeed all manner of sickness and disease; commanding the Wind and the Sea to be obedient to him; walking upon the Water; feeding many Thousands with a few Loaves and Fishes; making an hundred times more fragments than there was meat; casting out of Devils, and raising of the Dead; all these were notable witnesses to Jesus, and hereby the SPIRIT bare record that He was the Son of God. The Prophet Isaiah foretold that he, being Gods beloved in whom his Soul was well pleased, would appear in this manner; for God, he says, would put his SPIRIT upon him. This S. Matthew takes notice of, and applieth to Jesus, x. 18. just after he had cured a Man who had his hand withered: which shows what he understood by the SPIRIT. And our Lord himself also expounds the meaning of it in the following Verses. For after the recital of that Prophecy of Isaiah, the Evangelist relates immediately how He healed a Man possessed with a Devil blind and dumb, vers. 22. which the Pharisees spitefully ascribing to the power of the Devil, and not of God, He confutes them by this argument, that then the Devil would pull down his own Kingdom. What men of sense, could imagine him to be so foolish? He was not yet so blind as the Pharisees were: who ought to have concluded from these miraculous works, (vers. 28.) that if he by the SPIRIT of God east out Devils (as it could be by nothing else, according to the argument now named) than it was apparent the Kingdom of God was come unto them. Here he both tells us what the SPIRIT signifies, viz. such a power as this of casting out Devils; and also what was the end of giving the SPIRIT, viz. that they might know the Messiah, and his Kingdom was come. And whom could they take to be their KING, but he who appeared anointed with such a SPIRIT, and who communicated the same power unto others? For this was an evident demonstration, that the voice was no empty sound which said, Thou art my beloved Son, in whom I am well pleased; and that it was no deception, when John the Baptist thought he saw the SPIRIT descend and remain upon him. It was plain by this, that indeed he was very dear to God, and that he had a Divine Power residing and dwelling in him; which proved him to be as great as that voice proclaimed him. That there was a mighty Power in him, his sworn Enemies could not deny. The very accusation of Magic, which we find to this day in the Jewish Books, against him, does us this service; that it is an open acknowledgement, there were such miraculous things done, as are recorded in the Gospel story. Which being granted, it is apparent the power that wrought them was Divine, and that there was nothing of the Devil in the business; by our Saviour's argument in the place now named. For how could the Devil be supposed to assist in such operations, unless we will conceive him to have so little wit, as to contrive the most effectual way to overthrow all his own authority? The very end for which our Saviour dispossessed Devils, and did all other miraculous cures, was to win honour to God; whereas the Devil, in all that he doth, hath the quite contrary drift. If we should suppose with the Pharisees that he hath sometimes suffered himself to be commanded by his Copartners, it hath ever been with the same design, that cunning Gamesters have; who permit a mere bungler to beat them a set or two, only to draw them in to play for a greater stake. He never gives way to any of his Friends, or seems to be afraid of their authority over him, but it is to bring Men to an acknowledgement of his power; or to seduce them to the performance of some magical services to him. Whereas our Saviour demanded no other reward for all his charitable Cures, but this alone; that they whom he had thus obliged, should thank GOD, and give him glory, and sin no more. To this purpose Origen admirably discourses, in the latter end of his first Book against Celsus. It is senseless to think that any of his Miracles were done by Magic; for there never was any Magician, that called Men to the forsaking of the Devil and all Idolatry, and persuaded them to amend their lives in good earnest. They never instructed them in the fear of God by all their wonderful tricks; nor taught those that saw them so to live, as those that are to be tried and judged by God. This is none of their business. They neither can nor will carry on such a design; nor have any thing to do with the amendment of Mankind: being themselves full of all filthiness and swarming with the most abominable Vices. But he who by all the wonderful things he did, called the spectators to the correction of their manners and the amendment of their lives; propounded himself also, not only to his familiar disciples, but to all others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a pattern and example of the best and most excellent life. That so, both his Disciples might be instructed to teach Men the will of God; and others, being taught by his Word and manners more than by his Miracles how to live, might have respect to nothing else in all they did, but how to please God. Now if the life of Jesus was such as this, what Man of sense is there that can compare him with Magicians, and not rather believe him to be God appearing in an humane body, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be a benefactor to Mankind and bestow the greatest blessings on us. But, because this Argument is very large, let us draw it into a narrower compass; and take particular notice only of these two sorts of miraculous works; casting out of Devils, and raising the dead. I. As for the former, the casting of Devils out of a number of distracted and mad or melancholy People, whose depraved imaginations were ofttimes furiously moved by the power of evil spirits; it is the more remarkable, because it declares he had as great a power over the invisible World, as they saw him have over the bodies of Men, and over the water, the winds, and things growing upon the Earth: all which yield some examples of his Miraculous works. Who could this be, but the Lord of Angels and Men and all other things, who commanded the Prince of the power of the Air and all his Legions, and they could not resist him? Was it not an Argument that God was with him, as S. Peter speaks, when no created power whatsoever could withstand him? For you may observe further, (2.) That there were no kind of Devils which did not presently give place, when he required them to come out. There might have been some colour, as Athanasius well observes * Di incarn. verbi, p. 103. , to say he cast out Devils by Beelzebub, if he had not expelled all; though never so numerous, and never so outrageous. The Prince of Devils might have been supposed, to have had power over the lesser fry. But since it was apparent, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the fury and madness of Daemons fled before him, at the very mention of his Name; we must confess that our Lord and Saviour was no Daemonaical power; but the very Son of God, the Word, (as he speaks) the Wisdom and the Power of the Father. Nay, (3.) he not only expelled them himself, but gave his Twelve Apostles authority to cast them out. Thereby showing he came to deliver Men from the dominion of the Devil, in that he gave the meanest Men such power over him. Go ye, says he, x. Matth. 7.8. and preach, saying, The Kingdom of Heaven is at hand; heal the sick, cleanse the lepers, raise the dead, cast out Devils, freely ye have received, freely give. This was long before they received the HOLY GHOST, presently after they were called into his attendance; and therefore was a portion of the SPIRIT, which testified their CHRIST or KING was not far off, but would shortly visit them. For they were sent to prepare the people for him, as seventy two Disciples more were afterward, though with a less portion of the SPIRIT than the twelve Apostles had. For when he sent them with the same commission to preach, that the other had, we read of no other power given them, but to heal the sick in every City, whereinto they came, x. Luke 9 But they were possessed with such an high opinion of the power of their Master who sent them, that they adventured further; and in his name cast out Devils, as well as healed sick people. For when they returned back to give him an account, they tell him, with no small joy, Lord, even the Devils are subject unto us through thy name, ver. 17. Which might well have such power, though they had no particular authority given them to cast out Devils by it, since it was very terrible to them (you may observe further (4.)) when pronounced by those who were not of our Saviour's company. So S. Mark relates, ix. 38. that S. John brought a report to him of a man whom they had seen casting out Devils in his name, and yet was none of his followers; for we forbade him, says he, because he followeth not us. To which Jesus replies, that there was no cause to prohibit him; for this must needs prove a convincing argument to the man himself, if not to others, that he was the Christ, ver. 39 There is no man which shall do a miracle in my name, that can lightly speak evil of me. Of this sort they seem to have been to whom our Saviour appeals when the Pharisees accused him of confederacy with Beelzebub. That's strange, saith He, did you ever hear of a Devil cast out in the name of any Magician? In my name there is, even by those who are more related to you, than they are to me: Let them therefore determine this matter. That seems to be the sense of those words, xii. Matth. 27. By whom then do your children cast them out? therefore they shall be your Judges. There are those who are none of my Disciples, but yours, that use my name for the casting out of Devils, who immediately fly before them. What do you think of them; do they deal with Beelzebub? I know you will not pass such a judgement on your own disciples, and therefore this fact of theirs condemns your partiality, and proves my Divine virtue. Nay, the Devils themselves we find, (5.) were so astonished at this power which they felt in his name, that thereupon they acknowledged him to be the CHRIST. For that's their meaning when they confessed him to be the HOLY ONE of God, i. Mark 24. And so S. Luke expounds it, iv. 41. The Devils also came out of many, crying out and saying, Thou art the Christ, the Son of God. And (6.) the most unprejudiced people, who could not be worse than Devils, took this miraculous work of the SPIRIT to be an argument of it, xii. Matth. 23. Then was brought unto him one possessed with a Devil, blind and dumb, and he healed him: insomuch that the blind and dumb both spoke and saw. And all the people were amazed, and said, Is not this the Son of David? By that name they called their KING, whom they expected with the power of working more miracles than any Prophet before had done, seven. John 31. And therefore (7.) when Cornelius and his company were desirous to hear of S. Peter all things that were commanded him of God, x. Acts 33. he refers them to this in the first place (after he had mentioned his being anointed with the Holy Ghost and with power) as an argument why they should believe in Jesus, that he went about doing good, and healing all that were oppressed of the Devil. And he offers himself together with others, as witnesses of all things that he did both in the land of the Jews, and in Jerusalem. Which were the more wonderful I must add (8.) in the last place, because he was a person of such mean education. Nothing like to Moses in this, who was bred up in Pharaohs Court, and acquainted with all the learning of the Egyptians. But Jesus was bred up privately and in an homely manner, having no advantages at all from a liberal institution. Which was the cause that the people of his own Country, who knew how he had been trained up, were astonished, saying, xiii. Matth. 54, 55. Whence hath this man this wisdom, and these mighty works? Is not this the Carpenter's Son? is not his Mother called Mary? and his brethren James and Joses, and Simon and Judas? And his sisters, are they not all with us? whence then hath this man all these things? That is, do not we know him and all his kindred? How comes he to be wiser and more powerful than they? His parentage is poor; his breeding was in a Carpenter's house; he never learned of any of the Doctors and Masters in Israel; nor was otherways disciplined than we ourselves; where then did he learn his skill? and who gave him this power? This was a just cause of astonishment, but none at all of offence, as S. Matthew in the following words, ver. 57 tells us it proved. That which made them stumble, should have rather drawn them to him, and wrought faith in them; when they saw such wonderful things done, and such excellent things said, by one that could not have them, unless it were from God. It could be no part, they might easily think, of the Devil's craft, to dispossess himself; and therefore they ought to have concluded that he was the enemy of the Devil; and indeed the destroyer of him, whom God promised to send into the world. And so they would have concluded, had not their eyes been blinded with the splendour and pomp of this world, and with the love of riches, and such like things. Which made them readier to follow a man that by the force of arms, and their assistance, promised to subdue the Roman Legions, than him, who by one word speaking, they saw could cast out Legions of Devils. Which naughty temper of mind, is that which still prejudices men against the faith, and makes their hearts indisposed to receive Christianity. They prefer the world before God, and love their bodies better than their souls: otherwise they would find themselves inclined to believe in the name of Christ. If they considered what God is, what honour is due unto him, and what it is that will make a Soul truly happy, and desired this above all other things; they would presently see that none ever glorified God so much as our Saviour; none so plainly taught the world what worship, honour and observance is to be given to him; none ever so contrived the improvement and happiness of our immortal Spirits: and so they would be disposed to hearken with due reverence and serious attention, to what these Witnesses say concerning him. Nay, did they but prudently consult the good of their bodies only, and had respect not merely to their present satisfaction, but to their perpetual felicity; it would certainly provoke them to examine carefully the Testimony which God hath given him; because he promises to change these vile bodies, and make them glorious, by that power whereby he is able to subdue all things to himself. And there is not the least reason to doubt of his power now that he is in Heaven, since it was so miraculous while he was here upon Earth, that He frequently raised the dead. Which is the second thing of which I am to speak a few words. II. And there is nothing of this kind like to that of Lazarus his rising to life again, after he had been dead four days, and was already so far putrified, as his friends thought, that they dissuaded our Saviour from having his Tomb opened, lest it should prove offensive and noisome to him. For with this S. John concludes all that he had to say of our Saviour's miraculous works; there being nothing that could be thought of beyond it. For it never entered into the mind of any man to think, that a person really dead, as Lazarus undoubtedly was, could be restored to life by any power but that which gives us life, the power of Almighty God. And therefore our Lord plainly designed this, as the last thing he could do for their satisfaction while he was on Earth, to prove that he was the Son of God. Else Lazarus had not died, but he would have gone and prevented it, as he did in many other cases. For when he heard that Lazarus was sick, he would not stir from the place where he was, notwithstanding the love he had both for him and for his two sisters. So S. John observes when he tells us, xi. John 5, 6. Now Jesus loved Martha, and her sister, and Lazarus. When he had heard therefore that he was sick, he abode two days still in the same place where he was. This is a strange reason for his making no more haste, being at a great distance also from him. One would think that he should have said, THEREFORE he began his journey presently into Judea, that he might come time enough to save him whom he loved. But he resolved the quite contrary, because the Son of God was to be glorified by this sickness, ver. 4. Therefore he stayed so long before he would move towards him, that Lazarus might be dead before he got to Bethany: and He might get more glory by his resurrection, than he had done by healing so many sicknesses, and casting out such a number of Devils. For this proved that he had power not only to break, but utterly to destroy the works of the Devil, and to tread him quite under foot, who had the power of death. For which reason he tells his Disciples that he was glad for their sakes that he was not there when Lazarus died, to the intent they might believe, ver. 15. Have their faith, that is, more confirmed in him, by seeing such an illustrious miracle wrought upon Lazarus after he was dead, than it could have been by healing his sickness, and preserving him from death. They had seen many desperate diseases cured, but never any man raised to life after he had been so long dead. Some of the Jews indeed objected this to him, that he ought to have been so kind, as to have saved his friend's life, if he had had the power which he pretended. Can not this man, say they, which opened the eyes of the blind have caused that even this man should not have died? ver. 37. They do not by these words express their Faith, but their unbelief: and upbraid him with weakness or want of love. The latter could not be imputed to him, for by his tears, just before mentioned, ver. 35, 36. they all observed how much he loved him. But from thence some of the company took occasion to disparage his power, and to ask the rest of their neighbours, how they could believe that he had opened a blind man's eyes (as was commonly reported, Chap. ix.) when he suffered one, whom he loved so much, to want his help and perish? If he had done the former, how easy had it been for him to do the latter? In which he failing, though his affection could not but move him to do his utmost for his Friend, they took it to be a demonstration, that he was not such a mighty Man as the People imagined. This perverse reasoning moved our Saviour very much, so that he groaned again in himself (v. 38.) to see their deplorable obstinacy and malice; as much as he had done before (v. 33.) to hear their piteous lamentations which they made for the dead. These men's condition was far more piteous; because he foresaw there was but little hope, that they would be moved, when they saw their frivolous cavil answered, by the Resurrection of Lazarus. Which would show there was good reason why he let him die; that he might express never the less love to him, but more to them and to all Mankind by restoring his life, which was a more Divine work by much, than to have saved him from Death. To this therefore he immediately applies himself and bids the Sister of the deceased, whose faith it seems began to stagger, not doubt but she should see the glory of God, vers. 40. such a stupendious instance, that is, of the power of God in him, as would move many to give glory to God that sent him. For wherein could the Majesty of God appear more to their astonishment, than in such a marvelous work as this? which when he entered upon, he first lift up his eyes to him and called him Father; on purpose that the People might believe he came from God and was his Son, when they saw him answer his Prayers in this manner: vers. 41, 42. Where, if you read the place, you will see he gives this reason why he made a public acknowledgement to God, for hearing him so often: not because he doubted of his presence with him now; but merely that the bystanders might know, by whom he did such miracles, and ascribing them to no other power but his, might believe that he had sent him. What should they believe else; when they heard him, after this address to God, commanding Lazarus with a loud voice (expressing his assurance and authority) to come forth: and when they beheld him who could not lately move himself in his Bed, rise up out of his Tomb, and walk about, not only restored to life, but in perfect health? This struck the hearts of many of the Jews who were there present so powerfully, that they believed on him, vers. 45. that is, concluded he was more than a Prophet, no less than the Messiah himself. And those Cavillers before mentioned, who still persisted to maintain their infidelity by the absurdest imaginations, were so startled at it; that they went presently and told some of the Great Sanhedrim what Jesus had done; wishing them, I suppose, to look to themselves, and not suffer these proceed, vers. 46. For they were so alarmed with this news, that a Council forthwith is called, and they enter into a solemn Debate what course to take with him; seeing plainly how powerful this Miracle was to win him Proselytes, and draw the People to him, vers. 47. It had had that effect upon many already, as you have heard: and they were afraid it would increase the number of his Disciples so much; that it would prove their utter ruin. For they say, vers. 48. If we let him thus alone, all men will believe on him; and the Romans shall come and take away both our place and Nation. That is, the People will proclaim him their King, and thereby we shall incur the indignation of Caesar; who will send an Army, and cut us off, till he leave neither root nor branch (as it is, iv. Mal. 1.) but destroy both us and our Temple. That place they were resolved to preserve, though it were with his destruction: whose death they now determine, as soon as ever they could catch him. For so their consultation ended; first they decreed (v. 53.) that for the public good, as they called it, He should be put to death; and than that if any knew where he was (v. 57) they should give notice of it, that he might be apprehended in order to his trial. Thus their blind malice turned the most powerful means of their conversion, into the ground and reason of his destruction. For because he did so many miracles (v. 47.) they did not think it fit to let him live; when-as for that very cause they ought to have believed on him, and thought him worthy to live eternally. For, I think these Three things are very considerable, wherewith I shall conclude this part of the SPIRITS testimony. I. First, this Miracle wrought upon Lazarus, was so evident a token, that he was the Son of God; that it had in it all the conditions, which the Gentile King, whom the Jews speak of in the Book COSRI * Part. 1. Sect. 8. , requires in a prodigy, sufficient to persuade men to believe that God speaks by him that works it. Our mind, says he, cannot be brought to think that God enters into society with flesh and blood, unless it be by such a miracle, whereby the nature of things is inverted: so that it appears it could not have been done by any power, but only by his who is the author of Nature, and made all the things we see, out of nothing at all. And secondly, this miracle must not be wrought in secret, but, to gain belief, it must be done before the eyes of a multitude; who may see it, and be satisfied of the truth of it. And lastly, diligent inquiry must be made, and it must be examined strictly; that no doubt may be left in men's minds, but they may be fully satisfied it is no fancy, nor done by any trick or subtle imposture. Now if we consult this History of Lazarus, we shall find there is none of these wanting, to settle the most doubtful mind in the belief of our Saviour's Almighty power and authority. For to raise the Dead is a work that exceeds all natural powers. There is none that can restore life, as has been said already, but he who at the first gave it. So much the Jews themselves acknowledge; who have a common saying, that the Key of the Grave is one of the four keys, which is kept in the hands of the Lord of the World alone. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither to Angel, nor to Seraph (as the Jerusalem Targum speaks upon xxx. Gen. 22.) that is, neither to lowest, nor the highest of the Celestial Ministers is this power given: but it is reserved to him only that made them and all things else. Now that our Saviour indeed raised a dead man, there were many witnesses, as you heard before, from xi. Joh. 45. where it is said, that many of the Jews which came with Mary, and had seen these things which Jesus did, believed on him. And the fame of it was so great, that it drew a greater concourse of People thither to be satisfied of the truth of the report. For he tells us, xii. 9 that much People (i. e. a multitude) of the Jews came to that place, not for Jesus his sake only, but that they might see Lazarus also, whom he had raised from the dead. Nay, the Pharisees, as I told you, had the news of it brought to them by some that were present, and had seen the things which Jesus did (xi. 46.) who were curious enough, no doubt, to inquire into the business; and had satisfied themselves that indeed he was dead, laid in his Grave, and continued in that state till according to the course of Nature, he must begin to turn to corruption and stink. Which was all that needed any proof; for that he was now alive their eyes were witnesses. And therefore they could not deny this miracle, vers. 47. But to extinguish the light, and take away the convincing power of it; they thought it was best to remove Lazarus out of the way, and to put him to death as well as our Saviour. For the sight of him converted a great many, as you read xii. 10, 11. The chief Priests consulted, that they might put Lazarus also to death. Because that by reason of him many of the Jews went away, and believed on Jesus. It was a thing confessed then, that this wonderful work had been done. There was the testimony of the man himself, and of his Sisters, and of our Saviour's Disciples, and of MANY of the Jews, who were come to comfort Martha and Mary concerning their Brother, xi. 19 In so much that not long after, our Saviour coming to the Feast of the Passover at Jerusalem, Much people went forth to meet him, and brought him in with a triumph due only to so great a Person, saying, Hosanna, blessed is the KING of Israel, that cometh in the Name of the Lord, xii. 12. And if you would know what excited them to meet him; it was the fame of this miracle, which the eye-witnesses of it had brought to them; as you read there, ver. 17, 18. The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, BARE RECORD. For this cause the people also met him, for that they heard that he had done this miracle. Here, it is visible, were two Troops or Companies, both called much people: one of which went from Jerusalem to Bethany to see Lazarus whom Jesus had raised from the dead, ver. 9 The other met Jesus the next day as he was coming from Bethany to Jerusalem, ver. 12, 13. For they had been informed by those who were present at the time when it was done, that for certain Lazarus was raised from his grave by the word of Jesus; and now they were confirmed in this belief by the company that went to Bethany the day before to inquire of it, who testified to these that came to meet him, that they found it to be an undoubted truth, that he had been really dead and now was alive again, by no other means but those words of his, Lazarus, come forth, which might well make them all acknowledge him to be their KING, who was come unto them in the name of the Lord, as appeared by this miraculous work which none but the hand of Heaven could effect. What heart would not be moved to bow to him, who had such power over quick and dead? who could think him to be less than the Lord of all, who they saw was the Lord of life? None but proud ambitious Pharisees, who were afraid they should lose as much authority as he got. These were more startled than ever to see such crowds of people flock after him to do him honour; and to hear them applaud him as the great Son of David, and follow him with their Hosannas in the highest. This made them despair of blasting his fame, and discrediting him with the people, as long as he lived; and therefore they grew the more resolved to hasten the execution of their decree against him, that he should be put to death. For they said among themselves, as you read in the following words, ver. 19 Perceive ye how ye prevail nothing? behold, the world (that is, vast multitudes) is gone after him: followed him, that is, as their KING, notwithstanding all that had been done to disparage him. They are forced here to speak more truth than they were ware of, that it was in vain to oppose him. For even when they had killed him, they perceived presently that they prevailed nothing: but found this literally true, that indeed the world went after him. Men of all Nations, and not the Jews only, followed him zealously, and became his Disciples; notwithstanding the scandal of the Cross, which they had cast in their way to discourage them. Of which there immediately follows in this story, an illustrious presage. For some Gentiles desiring to see our Saviour (ver. 20.) there came a voice from Heaven, upon his prayer that God would glorify his own Name, saying, I have both glorified it, and will glorify it again, ver. 28. The glory of God, that is, had appeared lately (as I have explained it before) in the raising of Lazarus, which had drawn many of the Jews to him; and he promises shortly to make it appear more brightly by raising up Jesus from the dead, which would draw also many such Gentiles as these to believe on his name. To conclude this, that which the above named Jewish writer pretends in favour of Moses, that he appeared and did his wonders in an age when the world was full of wisdom and knowledge, is a great deal truer of our blessed Saviour. For as he rightly notes * Sepher Cosri Par. 1. Sect. 63. that Learning still went along with the Monarchies; so it never was at a greater height than in the greatest Empire, that of the Romans; and in the highest pitch of that Empire, when our Saviour appeared. Upon which account there cannot be any suspicion of fraud in this or the rest of our Saviour's miracles, which were not wrought in an ignorant age, nor in an obscure and barbarous Nation, nor in some blind corner of the Country; but openly, near a famous City, (for Bethany was hard by Jerusalem) where there were professors of wisdom; and in a time when men could easily distinguish between a real miracle and a mere delusion. This therefore ought to have opened their eyes to see who he was, whose miraculous works they could not but see. And it is justly mentioned to their eternal reproach, in the conclusion of this story, xii. John 37. that though he had done so many miracles before them, yet they believed not on him. For they could not with any colour ascribe them to any power but that of Gods; who hereby told them what the voice from Heaven told him, that this was his beloved Son in whom he was well pleased. II. And truly there can no good reason be given (which is the second thing that I told you should be considered) why the Apostles should spend so great a part of the short History they have left of his Life, in relating his miraculous works, if they had not both known them to be evident and notorious things, which all the Country could witness, and likewise esteemed them mighty demonstrations, that he was the Son of God. Why else are they so large in describing his cures of several sorts, with the manner of them; if they were not sure that they could not be contradicted; and if they did not desire they should be carefully heeded; and concluded likewise that if they were, men would acknowledge him to be the CHRIST, whom God had sanctified and sent into the world to declare his will to them? Which belief, if it were once rooted deeply in their hearts, the Apostles knew very well would irresistibly constrain them, to be obedient to him in every thing. This is that which gives his words such authority, which makes them sink into our hearts, and possesses them of our very Souls, and turns all other opinions and persuasions, which are inconsistent with them, out of doors; a belief that our Creator speaks unto us by his mouth. They were well ware, that it was no easy thing to persuade the world of this, but that men might justly doubt of so strange a report. For there is such a vast distance between God and us (as the Jews make that Gentile King Cosar discourse, in the forementioned Book called after his Name) that a man will be apt to think the Majesty of Heaven will not enter into such familiarity and friendship with flesh and blood, as to talk with them. Before we can believe this, says He, we must see prodigies, and miracles, and behold the course of nature inverted, by such astonishing works, as can be done by none but him that created all things. And it is well, if after all this, the mind of man will rest satisfied, that the Lord of the World, the Lord of the Sun, and Moon, and Stars, the Lord of Angels as well as all inferior Creatures, will have society with such vile clay, such contemptible dirt as we are. And therefore as the Jew in that Discourse with him declares how God demonstrated his presence with Moses by mighty miracles, seen by all the people, and by their enemies too; which were the fittest argument for God to use, far beyond the little reasonings and dispute of Philosophers: even so the Apostles prove to us that God was in our Saviour, and that we ought to believe what he says of himself, or concerning us, by enumerating many of the mighty wonders which he did in the midst of the people; wonders that amazed all beholders, and of which they could give no account, but that God was with him, and spoke by him as his Son; else he could not have done those things which so much exceeded all the power of Creatures, nay, all that his own power had wrought for the honour of his servant Moses. It was unreasonable that they should in those days ask any greater tokens of a Divine authority; and when they did, our Saviour told them they should have none but the sign of the Prophet Ionas, that is, his Resurrection, of which I shall speak presently. And it is as unreasonable in us now, to expect any thing should be better attested than this truth, That our Saviour did all those things which the Apostles have recorded. We have them reported from those that saw them, and that had all opportunities to examine them, from those that beheld more of them than they could number; men of great fidelity and admirable virtue; men that had no interest so great as this, to declare the truth for the good of mankind, whatsoever they lost by it. Unless we will demand that Christ should come again in every Age, and also work his wonders in every Nation, in every place, before every particular man's eyes; we can have no better assurance than we have of these things. Now how absurdly unreasonable is he who will not be satisfied without such a new descent of our blessed Saviour from Heaven continually repeated; and unless he may see him crucified afresh before his eyes? For men may as well disbelieve that part of the story as all the rest, and require that they may see all those barbarous cruelties and indignities which we read of, acted over again upon our Saviour perpetually, to the end of the World. The very mention of which as it is horrible, so should it be done, it would destroy the very nature of faith: which is the receiving of something upon report. And that is one sure way of conveying the notice of things to us, which we could not otherwise know. And things so made known, if the Witnesses be good, are accounted by all mankind to be as sufficient a ground to proceed upon, in the most considerable actions of humane life, as the knowledge of them by seeing, feeling, and by the rest of our senses is. Let us therefore receive the Testimony of the Apostles of our Lord; seeing there is no exception (as you may hear more before I have done) that lies against their persons, with any shadow or colour of reason. Let us persuade ourselves that this is a true History which they have written, and then we have no faculty of discoursing, if we cannot conclude who our Saviour was. He could not possibly have done such things, as the blind man well argued, when his eyes were opened by him, ix. John 31, 33. if he had been a sinner: that is, a deceiver, and not authorized by God to come in his Name. If he had been a mere pretender to this dignity, God would not have honoured him on this fashion, nor have given countenance to a lie, by as great miracles as can be wrought for the proof of any Truth. He would not have deprived himself of all means to declare his will to us, as he must have done, if he had suffered such a vast number of miracles to be wrought by a deceiver for three years together, and given the most honest-hearted men no means to discover the cheat. We cannot believe him to be wise, and to have a care to preserve his own authority, and to support his government, and not think that he would some way or other have controlled the designs of a person of such high pretences, if he had opposed Him, and come without his consent, as his only begotten Son, into the world. In brief, if all these things be true which are reported, than our Saviour was God manifested in our flesh; and you know what regard and reverence is due to such a person: And that they are true, we have not the least reason to doubt, being reported by eye witnesses of his majesty and power; who were so convinced of his Divine authority that they ventured their fortunes and lives in his service, merely to promote his honour. And as that whereby they persuaded others to believe in him was the power of the SPIRIT working so many miracles by their hands, and the power of the HOLY GHOST in divers other wonderful gifts: so it was the same SPIRIT that first convinced them, and made them confidently conclude, that he was the Son of God. For the first time that we find they made a solemn acknowledgement of him, was upon the working of a great miracle, before S. Peter, James and John heard the voice from Heaven, when they were with him in the holy Mount. He had fed, you read xiv. Matth. 19, etc. five thousand men, beside women and children, with five Loaves and two Fishes. And as soon as he had done, straightway constrained his Disciples to get into a ship, and go before him unto the other side (ver. 22.) lest they should join with the multitude in the design which he saw they had in hand (vi. John 15.) to take him by force and make him a King. When he had dismissed the multitude, and spent the rest of the day in prayer, he overtook his Disciples in the midst of the Sea, in the fourth watch of the night, and found them tossed with the waves, because the wind was contrary, xiv. Matth. 24, 25. They were afraid at the first sight of him, and imagined it had been a Ghost: who perhaps they thought had raised that storm. But when he spoke to them, and bade them be of cheer, and said, It is I, be not afraid; Peter was desirous, if it were he, that he would call him to him, and enable him to walk upon the water with him. And so he did, as if it had been firm land, till his heart began to fail him, when he saw the wind boisterous. But then our Lord put forth his hand and kept him from sinking: and both brought him safe to the ship, and made a calm. Upon this, They that were in the ship (that is, the rest of the Disciples) came and worshipped him, saying, Of a truth thou art the Son of God, ver. 33. The sudden ceasing of the wind, that is, his coming to them upon the water, his bearing up Peter, and making him walk along with him, and that when the surface of the water was not plain, but very rough by the crossness of the wind, and his feasting also great multitudes with little provision; made them conclude without any more ado, that he was greater than any man ever was. Their minds were overcome by this mighty power of God in him, which subdued their understandings perfectly to the faith, and so bowed and inclined their hearts, that they could not but prostrate themselves at his feet, and acknowledge him to be the anointed of God. They believed no doubt before that he was a great Prophet, and a teacher sent of God (as Nicodemus did) nay, had some beginnings of faith that he was the Messiah (i John 41, 45.) But it was not till now that they were sure of it, and did him honour as, of a truth, or certainly, the Son of God. And they were no easy People, that believed lightly and foolishly, only out of love of novelty, or some such vain humour: but were convinced and overpowred by the hand of God, which was stretched out to work such wonders as these, whensoever Jesus pleased. III. And therefore he had great reason (which is the third and last consideration) when any disputed or doubted of his authority, to refer them, as he doth very often, to his miraculous works for a proof of it: and he appeals to them as one of his Witnesses, according as S. John here calls them, when he says the SPIRIT beareth witness. So you read in several places of his Gospel; where you find that when the Jews encircled him, as if they would not let him stir till he told them plainly whether he was the CHRIST or not, x. Joh. 24. He answered them, I told you, and ye believed not: the works that I do in my Father's name, they bear WITNESS of me. As if he had said, I have no more for the present to tell you, than I have told you often by my works. If you can see nothing in these to convince you that I am the CHRIST, all my telling you so in words will be to no purpose, but for the present you must remain in unbelief. To the same effect he discourses again in the same Chapter, vers. 37, 38. If I do not the works of my Father, believe me not (though I should say never so oft, I am his Son) 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. And thus he reasons with S. Philip, xiv. Joh. 10, 11. Believest thou not that I am in the Father, and the Father in me? The words that I speak unto you I speak not of myself: But the Father that dwelleth in me, he doth the WORKS. (a clear sign he spoke not of himself, and that he was most nearly one with the Father) Believe me that I am in the Father, and the Father in me: or else believe me for the very WORKS sake. And so he tells all his Apostles, that the Jews were inexcusable upon this account, because they did not acknowledge him for the Son of God, though he did such miracles as Moses and all the Prophets never did, xv. Joh. 24. If I had not done among them the WORKS which none other man did, they had not had sin: (in not receiving him as their Messiah, the Son of God) but now they have both seen (by those WORKS which he did) and (yet) hated both me and my Father. They could not endure such a Messiah as he was, though so divinely impowered; and consequently had no love to God, who had set such plain marks and characters of his approbation upon him. Of which his Divine works were the chief; for he alleges these (as S. John here in his Epistle doth) as the last witness and evidence to him upon Earth, v. Joh. 36. But I have a 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. Yea, when John himself sent his Disciples to know of him whether he was the CHRIST, he plainly shows that he looked on this as a greater testimony to him than that of their Master; which they had received already: and therefore gives them no other answer but this; 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, and the deaf hear, the dead are raised up, and the poor have the Gospel preached to them, xi. Matth. 4, 5. Where though he mention his heavenly doctrine, yet he chief insists upon the Witness of the SPIRIT, as most apt to affect them: and in that very hour, when they came to be resolved, as S. Luke tells us, seven. 21. He cured many of their infirmities and plagues, and of evil spirits, and unto many that were blind he gave sight. This he thought could not but satisfy them, if they would believe their eyes; especially if they would believe also what they heard, that he raised up the dead. He could not now give them a clearer and fuller testimony of his Divinity: and he relied so much upon this evidence, that when he had cured a Man sick of the Palsy, he told the Scribes that he loosed him from the chain of his sins; and restored him to health, and bade him arise and walk, now that he was pardoned, on purpose that they might know the Son of Man hath power on EARTH to forgive sins, ix. Matth. 6. That is, to take away all temporal punishment that is due to sin; as after his death and resurrection, when he came to HEAVEN, he had power to take away the Eternal, and to give life Immortal. Now who could have such a power but God only, as the Scribes say very well upon this occasion? two. Mark 7. Who could grapple with the Devil, the Prince the God of this World (xii. Joh. 31. 2 Cor. iv. 4.) but only He who is God blessed for ever, as Jesus appeared by these miraculous works to be? And indeed it is very remarkable that He wrought his miracles frequently, just as God Almighty brings things to pass. God, says Moses, said, Let there be Light, and there was light. He spoke, as the Psalmists words are, and it was done, he commanded and it stood fast. In like manner did our Saviour say to the Leper, viij. Matth. 3. Be thou clean: and immediately his Leprosy was cleansed. And to the foul spirit, ix. Mark 25. Come out, I charge thee, thou dumb and deaf spirit: and the spirit cried and came out. And to Lazarus, Come forth; and he that was dead came forth, bound hand and foot with grave-clothes. Which was a notable evidence that indeed he was the Son of God; since he acted so like to the Father Almighty. This was so well known that when the Centurion came and besought him for a sick Servant of his, who lay in grievous torments, and our Saviour promised to come and heal him; He modestly declines the acceptance of that favour, in a sense of his unworthiness to have him come under his roof, and desires him that he would SPEAK THE WORD ONLY, and he believed his Servant should be healed, viij. Matth. 8. The first Cure that we read particularly related being that of the Leper aforementioned (v. 3.) and wrought by a Word; He hoped, it is like, that his Servant might be cured as easily, without giving our Saviour the trouble of coming to his House, and laying his hands on him for his recovery. Though, by the way, we may note; that herein appeared also his great power, that as he could heal (if he pleased) without touching, so he could heal at a great distance. Yea, the Woman that did but touch (not him, but) the very hem of his Garment (v. Mark 29.) had virtue or power (that is, something from the SPIRIT that was in him) communicated to her, which restored her to perfect health. What doth all this note, but that he who wrought such things; so easily, so readily, in any place, and on all occasions, was indeed the Son of God? He ought to have been honoured as the Author, because he was the Restorer of humane nature. There was great reason to acknowledge so great a Benefactor to Mankind to be more than a man; for none but God either could or would bestow such blessings. It may be said indeed that Moses and some of the Prophets wrought Miracles; and yet cannot thence be concluded to be persons of such quality. But it may as easily be answered, that their miracles were nothing comparable, either in their Multitude or Greatness, to those of the Lord Jesus. For the Multitude, remember how S. John concludes his Gospel, in which he hath recorded some of them: And there are also many other things, says he, which Jesus did, the which if they should be written every one, I suppose that even the World itself could not contain the Books that should be written. For he went about, as hath been often said, doing good, and filled every place with so many miracles of his mercy; that we cannot imagine into how many Volumes it would have swelled, if a record of every one of them had been taken. And as for the greatness and the quality of them, you find some, among those which S. John hath set down, which were never heard of before since the World began, ix. Joh. 32. which might well make our Saviour say, as I noted just now, that he had done among them the works that no man did, xv. 24. else they had not had sin; that is, he could not have charged them with the guilt of refusing to believe him to be the Son of God, because it would not have been sufficiently proved. But this is not all the reply that may be made to this exception: it is far more considerable, that Jesus affirmed himself to be the Son of God; to which dignity neither Moses nor the Prophets ever pretended. The end of miracles, was to prove the truth of that which the person that wrought them delivered. And therefore as their miracles demonstrated the truth of that message which Moses and the Prophets brought from God: So our Saviour's evinced the truth of his; which was that they were only the Servants, but He the Son of God. This was as strongly attested by what he did; as any thing the Men of God taught in former times, was by their works. Yea, his miracles bore as fair a proportion in their bigness and number to this high and great thing which they were to prove, that he was God's Son: as the miracles of Moses and the Prophet's bare to those lesser truths which they were brought to establish. And here for to put a period to this part of my discourse, it will be very useful to observe the different way of proceeding for the establishing and promoting a Religion instituted by men, and a Religion whose author is God. This I find very well noted to my hand in a learned Writer of the Jewish Nation, whom I have already mentioned * Sepher COSRI. Part 1. sect. 80, &c . When men, says he, make Laws and settle a Religion, whose original is from their own minds, and devised by themselves; though they may pretend that it comes from God, yet they are not able to make it take place, without the power of the Sword, or the countenance and assistance of some Prince who by his Authority shall cause it to be received. But a Religion that is indeed Divine, is planted in a Divine manner. When Laws are derived from God, he establishes them by his power and might, and overaws men by such wonders, as without any humane force procure obedience. Thus, says he, our Religion began. When the Children of Israel were in grievous servitude, and when the Land promised to their Fathers was in the hand of potent Kings; God sent Moses and Aaron armed with no power, but that of working miracles, changing the ordinary and usual course of Nature, and inflicting in a moment grievous plagues upon the Water, the Earth, the Air, the Plants, the Beasts, and the Bodies of Men, throughout all the Land of Egypt: whereby the Prince that kept them in bondage was forced to let them go. And in their Journey they were conducted by the guidance of a bright Cloud, and they passed through the Sea, and they were fed with Manna in the Wilderness XL. Years; and saw one Miracle after another, which convinced them they ought to submit to that Word of the Lord which Moses spoke unto them. To this purpose that Writer very rationally discourses. Now just as He shows that Moses proved his Mission from God; so I have briefly related how our Saviour likewise demonstrated that he was the Royal Prophet, whom Moses foretold God would send into the World. In an Age, when they not only groaned under the Roman Yoke, but were also superstitiously enthralled to a number of Rites and Ceremonies devised by their Elders, superadded to all the burden of the Law of Moses; and moreover grievously oppressed by the Devil, as all the rest of the World likewise were, far more than they; God raised up a mighty Salvation to them out of the house of his servant David. Our Lord, that is, on a sudden appeared as a Redeemer and Deliverer from the bondage in which they lay; not with any worldly policy or force, but merely with the Spirit and Power of God, 1 Cor. two. 5. who sent an Herald, but without the power of Miracles, to proclaim his coming. And as soon as he had done crying, his mouth being stopped by Herod's throwing him into Prison, our Lord presently came forth; shining most gloriously in the illustrious works that he did every where: which were such as that time called for, as Moses his miracles were proper to the occasions and necessities of his days. And some of them were very like those wrought by Moses, and others bear as great a resemblance to them, as twins are wont to do to each other, who lie together in the same womb. He healed more than Moses killed. He turned their water into wine, as Moses did the water of the River into blood. He walked upon the very surface of the Sea, and called one of his Disciples to accompany him there. He fed multitudes with a little quantity of bread, as Moses had fed the Israelites in the Wilderness. This he did more than once, and that in a Desert too; showing what he was able to do, if there had been the like need, that there was in former times. Then they should not have asked what sign showest thou (equal to Moses they mean) what dost thou work? vi. John 30. For it was plain enough he could have fed them forty years in that manner as well as once; which was the thing they seem to desire, when they say in the next words, ver. 31. Our Fathers did eat. Manna in the Desert, as it is written, He gave them bread from Heaven to eat. That is, He did not feed them for one day or two (as thou hast done) but a long time, and that from Heaven; let us see thee do so, that we may leave him and follow thee. And if he had not done enough already to work faith in them, and they had lived now always in a Desert, as their Fathers did then, no doubt he would; for that he could was evident, else how should he have fed them thus miraculously at all? Many other miracles also declared that he had the same power in the Air, that he had on the Earth, and could as easily have brought bread from Heaven, as multiplied the Loaves which had now filled so many of them. The very Devils were as subject to him as the meanest creature in the World. And He raised the Dead by his powerful word, which Moses never did. All which is recorded by the Apostles to show what cause they had to believe in Jesus, and how his Religion was planted and propagated in the world, as the other wonders are recorded by Moses, to show with what authority he came, and how he settled the Israelites in the belief of his Laws. And there is no more cause to question whether Jesus be the Son of God, the Lord of the World, who came with such a SPIRIT, than there was then to doubt whether Moses was his servant and the Lawgiver of that people among whom he did such wonders. Nor so much neither, for the greater his pretences were, the greater reason there was that they should have been discountenanced by such a SPIRIT as was in him, if they had not been true. It is incredible that God should let the world be abused so long, by so many miracles, and so great, that never was the like, without any the least confutation; and abused by a lie of so dangerous a nature, and so reproachful to his Name, and so directly opposite to his Government, which this Person (if he were an Impostor, and said he was his Son whom we must worship, when he was not) sought to overthrow, and take out of his hands. We are secure that God would not have abetted an Usurper, in so high a manner, against himself. And as for any unclean Spirits, if they could have done such things as Jesus wrought, they would not have employed their power, we are sure, to establish a Doctrine so pure and holy as the Christian Religion teaches, which utterly destroys all that wickedness in which they delight. There was all the reason in the World to believe one who came thus by the SPIRIT, when he came by WATER too; and by his mighty power promoted nothing but the most excellent Piety, Virtue and Goodness among mankind. But concerning the miracles of our Saviour there will be an occasion to say so much, in pursuance of what I design, hereafter; that I shall add no more of them here. Let us now proceed (having heard what the SPIRIT did by him) to consider what wonderful things it did for him: whereby it proved him to be the Christ, the Son of God. II. And the SPIRIT sure very eminently bare witness of him, when it raised him from the dead, and not long after advanced him into Heaven, to live for ever with God. For both these are ascribed to the power of the SPIRIT, in express texts of Holy Scripture. Of the former you read in the 1 Pet. three 18. where the Apostle says, He was put to death in the flesh (being mortal as we are) but quickened by the SPIRIT; that is, raised up again from the dead by that Divine power in him, whereby he had raised up others before he died. It was impossible that he should be held by the chains of death, who had such a SPIRIT in him. By this he shook them off more easily, than Samson broke the Withs or the Cords wherewith he was bound, when the SPIRIT of the Lord came mightily upon him. And being thus quickened again, the same SPIRIT also presented him to God in the Heavens, as his dearly beloved Son, in whom he was well pleased; who had given him full satisfaction, and done his whole will, for which he sent him into the world. So you read in the ix. Hebr. 14. where the offering which, the Apostle says, he made of himself to God, through the eternal SPIRIT, was that bloody sacrifice on the Cross, which after his Resurrection he offered to God, and continues still to offer in the Heavenly Sanctuary: as the High Priest under the Law offered the blood of beasts, after they were slain at the Altar, in the most holy place of the Earthly Sanctuary. And this oblation is said to be made by the SPIRIT, because that raised him to life after he was slain, translated him out of his mortal condition, carried him on high, made his body glorious and immortal; and having thus made him fit to be for ever with God, presented him unto his Majesty, where he remains, through the power of an endless life, a Priest for ever after the order of Melchisedek. And this working of the mighty power of God, which wrought in Christ when he raised him from the dead, and set him at his own right hand in the Heavenly places, far above all principalities and powers, might and dominion, and every name that is named; was such a testimony of the SPIRIT to him, that it confounded his adversaries more than all the miracles which he had wrought by the power of the same SPIRIT in his life-time. And therefore the Apostles, I observe, allege this immediately after the other, as that which completed the testimony of the SPIRIT to him. Till this was clear and evident, they relied wholly upon the other, as you may perceive by the discourse of those two Disciples that went with our Saviour to Emaus. Who doubted of his Resurrection after news had been brought them of it, but acknowledged him to have been a Prophet mighty in deed and word before God and all the people; and upon that account were much troubled that their Rulers had crucified him, because they trusted it had been he which should have redeemed Israel, xxiv. Luke 19, 20. When they were fully persuaded therefore that he was indeed made alive again (as these very men presently saw) than they add this as an argument of the greatest force to convince the world, that he was the Son of God, the Redeemer of mankind. This is the substance, I observe, of both S. Peter's first Sermons to the Jews and to the Gentiles. He gins with a relation how great Jesus was in his Life, and then proceeds to show how much greater God had made him by raising him from the dead. Read but what he says to his Crucifiers on the day of Pentecost, two. Acts 22, 23, 24. where he first tells them that Jesus of Nazareth was a man approved of God among them by miracles, and wonders, and signs, which God did by him in the midst of them, as they themselves very well knew: And then, that he being delivered to them, and by wicked hands crucified and slain, God had raised him up, having loosed the pains of death, because it was not possible that he should be holden of it. In like manner he discourses to the first Gentile converts, x. Acts 38, 39, 40. where he tells Cornelius and his friends, how God anointed Jesus of Nazareth with the Holy Ghost, and with power; and how he went about doing good, and healing all that were oppressed of the Devil, of which they were witnesses, who had seen all that he did both in Judea and in Jerusalem: and then adds that God raised him up the third day, after he was slain and hanged on a Tree; and shown him openly, though not to all the people yet, to witnesses chosen before God, even to him and others, who did eat and drink with him after he risen from the dead. The Apostle had nothing to add beyond this, which was the greatest testimony of the SPIRIT to him. Now it spoke with a loud voice in his behalf: for if he had not been God's Son (as he said he was) He would never have taken him out of his grave, much less have advanced him into the Heavens. Where it was manifested he now lived, by the coming of the HOLY GHOST; which fell upon Cornelius and his friends, while S. Peter was speaking those words. This was all that could be added to what the Apostle had said; and God sent this to prove his Resurrection and Exaltation at his right hand. Which was such an undeniable proof of his authority, that having thus raised him, the SPIRIT, as I said, finished its testimony to him. For how should it speak plainer or more convincingly? or who can think that it would have continued to speak for him, in this manner, after his death, if he had died with a lie in his mouth? The SPIRIT, which S. John here says, is the TRUTH, openly declared by restoring him to life, that his Blood was most acceptable to God. It showed that it was no common thing, but the BLOOD of the Holy one of God. It witnessed to that WITNESS, and proved that as he did not speak contrary to his knowledge, so he did not speak contrary to the truth. And if the SPIRIT could not be believed in this, it would have lost all its credit, and never have been believed more; we could never have known any thing by the greatest wonders it can work, if such things had been done for a deceiver, as it is apparent were done for Jesus. For that he was raised up to life again, we are assured by the testimony of the Apostles, and by the testimony of the Holy Ghost; of which none can reasonably doubt, as it were easy to show, if it were not my present business rather to demonstrate that this was an irrefragable testimony of the SPIRIT to him, a most powerful means to beget faith and assurance in men's minds that Jesus is the Son of God. It was for this very end, that S. John wrote the History of his Resurrection, and the several signs and tokens they had of it, as he tells us in those words, xx. John 30, 31. Many other signs truly did Jesus in the presence of his Disciples, which are not written in this Book. But 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. For this plainly reversed the sentence of condemnation which the Jews had passed upon him. It showed that he was acquitted in a far higher Court than that, which judged him worthy of death. Whose decree it rescinded, and openly declared that he was no Blasphemer, when he said he was the Son of God. If he had, God would have been more concerned than they to have kept him fast in his grave for ever: that there, so great a lie might have been buried together with himself. For the further clearing of which, it will be fit to consider briefly these three things. First, that before he died, he promised his Apostles that he would rise again, and gave this also as a sign to all the people, whereby they should know that he was the Christ. And, secondly, that he declared this to be the greatest sign he had to give of it. And, thirdly, that his very enemies confess it is a sufficient sign and satisfactory testimony of any truth. I. For the first of these, that it was a sign promised to his Apostles, and predicted to the people; there is nothing more easy to be observed in the Gospel story. For he tells his Apostles very often that they should see him betrayed and killed, but on the third day he would rise again. No sooner had S. Peter confessed that he was the CHRIST, but from that time forth Jesus began to show them, how that he must go to Jerusalem, and there suffer many things, and be killed, and be raised again the third day, xuj. Matth. 21. For he would not have them expect a Christ that should reign here on Earth, but in Heaven. And till he went thither, he would not have them so much as preach that he was the CHRIST, ver. 20. And what he had said here at Caesarea, he repeats again when they were in Galilee, xvii. Matth. 22, 23. And again when they were going up to Jerusalem, xx. 19 And not many hours before he was apprehended, he said again, A little while and ye shall not see me: and again, a little while and ye shall see me, because I go to the Father, xuj. John 16. At which words they were greatly troubled, because they minded more what he said about his death, than they regarded his resurrection which was to follow. But the greater their trouble was then, the greater their satisfaction was afterwards, when they saw him alive again. The less disposed they were to believe it, the more confident they grew when they saw such a wonder. They wept and lamented when he was gone, as he told them they would (ver. 20.) But when he came to see them again, their heart rejoiced with such a joy, as none could dispoil them of, ver. 22. The ground of which joy, you shall see presently, when I have also remembered you how he foretold his Resurrection to the people, as a testimony that he was the CHRIST. It was their wont in all Ages, and with great reason, to ask for a sign that a man was sent of God. And therefore now that Jesus came with such authority, as to redress many abuses among them, and to reform that Nation and Temple, they ask him what sign showest thou unto us, seeing that thou dost these things? two. Joh. 18. He had given them signs enough already, and therefore makes no other answer but this (to let them know what should be the last sign.) Destroy this Temple (pointing to his own body) and in three days I will raise it up, vers. 19 From whence we may safely argue, that Jesus having given this as a sign and token whereby it should evidently appear, more than by all his miracles, that he was the Son of God; the Almighty would never have fulfilled this promise and prediction, if He had usurped his authority, and taken upon him to be his ANOINTED, without his leave. Nothing was more easy than to quash all his pretences, which relied upon his Resurrection; without which his Apostles, as I told you, had no authority to Preach that he was the Christ. It had been but letting him rot in his grave, as all men naturally do, when they are dead; and all the World would have been of the mind of the Pharisees, that he was a Deceiver. And God sure hath not so little care of the World, as to deny them such ready and obvious means of satisfaction, about the most important truth. We ought to think rather, that he would have concerned himself to see, that this Temple, which he spoke of, should lie for ever in its ruins, and be turned to dust and ashes. He, who alone could do it, would have been so far from rearing it up again, that he would have provided, it should be profaned, and made the vilest rubbish in the World. But there being very good proofs, many infallible proofs (as S. Luke speaks, i. Act. 3.) that it was quite otherways, and that indeed it was raised after three days, as he had told the People; it was a Testimony from God most high, that He dwelled in that Temple, and that it was his Holy place, where he manifested his glory. He declared to them by this that Jesus was no Deceiver, but that they ought to believe he was the Christ of God. For that a man should be raised from the dead, by any other power than that of God's; all the World concludes is impossible. If any of those lying spirits, which love to cheat and abuse the world, could do such feats; why do we not see this frequently happen: that so they might break the force of this testimony, and overthrow our belief? Above all things they should be concerned, one would think, to work this wonder; for than we should be forced to confess, that there is nothing so eminent and singular in this thing, as to move us to give credit unto Jesus. But since it never has been done, but only in this instance; and it was also a fulfilling of his word, when he gave it as a token of this truth; we have reason to conclude as S. Paul did after he had seen him alive, that this is very CHRIST. Upon this ground it was that the Apostles so much rejoiced, when they saw him again; for now, as S. John tells us, two. 22. when he was risen from the dead, they remembered that he had said this unto them (concerning the raising up the Temple of his Body) and they believed the Scripture, and the word which Jesus had said. Now they were assured they had not been deluded, and yielded their assent, all this while, to a fancy. They saw clearly that he was their KING, though he had been vilely disgraced and crucified. And therefore, when they parted with him again, after his Resurrection, they did not lament and mourn as they had done before; but worshipped him, and returned to Jerusalem, with great joy: and were continually in the Temple, praising and blessing God, xxiv. Luk. 52, 53. II. But it is time to add, that as it was a sign, which he gave them beforehand of this Truth, so he told them, it was the greatest sign which he had to give. He had done many things in his life time to persuade the Jews, that he was the CHRIST: But still they were so perverse, as to ask for more signs of it. Though he had done more miracles than ever Moses, or all the Prophets had done from the beginning; yet the Pharisees continue to say, Master, we would see a sign from thee, xii. Matth. 38. One would think they had a mind to learn of him, since they call him Master; but it was only a compliment, as S. Luke informs us, xi. 16. And therefore our Saviour calls them, an evil and adulterous generation, who were degenerated from the manners of their pious ancestors; for they were contented with less proofs of that which God required them to believe, and would have been ashamed to seek after a sign, as these men did, after such evident tokens of a Divine presence in him, as they beheld. Why should he gratify men of so naughty a humour, whom nothing would satisfy, but a sign from Heaven, which S. Luke says they demanded? nor would be convinced then neither, he clearly discerned by their frivolous cavils at all that he had already done. Therefore he tells them, no sign shall be given them, but the sign of the Prophet Ionas (which was not a sign from Heaven, but from the bowels of the Earth) 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, vers. 39, 40. Which was as much as to say, It is in vain to attempt the conviction of such corrupt and depraved minds as yours are, by such means as these. And therefore, I must tell you, all that is remaining for the opening your eyes and conquering your perverseness, is my Resurrection. As Ionas was miraculously restored again to live upon the earth, after he had been swallowed up by a Whale in the Sea, and lain there three days; which was a notable sign that he was a Prophet, and could not but obtain him credit with the Ninevites, when they came to the knowledge of this wonder: So will I be restored again to life, after you have killed me, and I have lain three days in the bowels of the earth; and if this will not satisfy you, there is no other sign to follow this for your conviction. But let me tell you (as he adds, vers. 41.) if you still persist in unbelief when this is fulfilled, the men of Nineveh shall rise in judgement with you and condemn you; for they repent at Ionas his preaching, and behold, a greater than Ionas is here. That is, though Ionas was not really dead, but only had his life wonderfully preserved, yet the report of it wrought faith and the fruits of faith, repentance and amendment, in the hearts of the Ninevites; and what a condemnation will it prove to you, if after you have seen me actually dead, and it be demonstrated to you that I am raised to life again, you will not believe on me? The very same thing is repeated again, xuj. Matth. 4. where, they having once more demanded a sign from Heaven, ver. 1. He answers them, that they should have none but this of Ionas: and he left them, and departed. As if he had said, I have nothing more to say to you now: all that remains, is that I die and rise again, which is the last and greatest token that I am the CHRIST. And indeed this was a sign so great, that it gave force and strength, to the other signs which had been given of this Truth. For in the next Chapter (Matth. xvii. 9) we read, that Three Apostles having been confirmed in this belief by a voice from Heaven, which said, This is my beloved Son in whom I am well pleased; hear ye him; Jesus charges them, saying, Tell the Vision to no man, until the Son of man be risen again from the dead. Till He had taken possession of his Kingdom and was set upon his Throne and thence sent the Holy Ghost, He saw it would be to no purpose for the Apostles to publish this testimony of God the Father to him. For they had already slighted the testimony of John Baptist, who heard the like Voice from Heaven at his Baptism, and thereupon bare witness that Jesus was the Christ: And therefore it was not likely, that they would listen to the Apostles, when they came and testified that the same words were spoken in their hearing; until their testimony should be justified by the authority of such a proof as this, that he was risen from the dead. This would mightily back all that they said; and make it undeniable by any, but those who would still deny his Resurrection: which was wilfully and without any reason, not only to call them liars, but to affront the Holy Ghost, who witnessed together with them, that he was risen from the dead. Which being a proof of such strength that our Saviour relied upon it above all other, it is manifest to common reason, that if there be a God (as we are sure there is) who loves sincerity and truth; he should above all things, have taken order, that this should not have had such evidence as it hath, if indeed Jesus was not his Son. Though he had suffered wonders to be done by him, and voices from Heaven had been heard, yet still he gained not much belief in the most considerable part of the Jewish Nation: and therefore appealing in conclusion to this Grand Testimony, sure there is no providence, or else it would have taken care, in case he had been a deceiver, that it should have been as evident that he did not rise from the dead, as now it is that he did. Though the World had been amused a long time with discourses about him, and with strange things which he was thought to do; yet here had been a nick of time at one stroke to have broken the force of all these arguments, and blasted his credit, and undeceived the People, had there been nothing of God in it. But since this last and greatest token did come to pass, as was proved by witnesses of unquestionable truth, it justified his pretences, and added strength to all the former testimonies which had been given to him: demonstrating him plainly to have been a man approved of God among them, by miracles, wonders & signs, which God did by him in the midst of them, as they themselves knew. III. And this truly was so great a sign, that his very Enemies could not but confess it was satisfactory; and a sufficient evidence of any truth. Which may be clearly discerned from hence, that they never, to this day, went about to show that though he was raised again, yet it was not a proof that he was the CHRIST: but all their endeavour hath been to persuade the People, that he was not raised again. They had no other way but to deny this, that so they might not confess the other. They were utterly undone, they knew, and must lose all their reputation with the People, if he was raised from the dead (because it would effectually prove what they denied) and therefore they hired the Souliders to say, that his Disciples stole him away while they slept. A story so sillily contrived (as I hope to show in another place) that it it is a very great evidence, they shut their eyes against this light, for fear it should show them that they had been the Murderers of their CHRIST. They could not but say, that if he was raised again, he was the CHRIST; and therefore were resolved to say any thing, though never so absurd, rather than grant that he was raised to life again, which must strike them dead. He was not a King for their purpose; and therefore they hated him and endeavoured by any means to obscure whatsoever tended to prove his authority. He never made any show of worldly greatness, or gave them any hope he would fight their battles against the Romans; and therefore they entered into a league against him, to make perpetual war with him: and sought by all the lies they could invent, to suppress his growing Name, and by all the cruelties they had power to use, to dishearten his followers from professing their belief in it. But the Apostles of our Lord knowing the truth of this better than they could do, and that it was a mere calumny which they spread abroad concerning their stealing his Body out of the Sepulchre; could not be deterred by any punishment, which they or all the power on earth could inflict, from preaching Jesus and the Resurrection. For on the one hand they saw it was confessed by malice itself, that if he was raised from the dead, it could not be denied that he was the CHRIST; and on the other hand they saw, with their own eyes, that he was raised from the dead, and knew it was a malicious slander which the Pharisees had divulged, of their breaking open the Monument of the dead. This both confirmed their faith, and inflamed their zeal. If they had any doubts remaining, this very tale helped to disperse them. But they were soon past all doubt by the coming of the Holy Ghost, which he sent them, to witness the Resurrection together with them. Then it was impossible they should doubt of his being alive, when they felt his mighty power in their hearts. This dissipated all the mists and vapours, which had gathered about them, and darkened their understandings. By this Jesus broke forth upon them in a fresh lustre: and like the Sun, rending all the Clouds in pieces, illuminated not only them, but the whole World, in a short space, with the beams of his Glory. How should he do otherways, after such a proof as this; which is so great that they could never wish for a greater? It is not above six hundred years ago, since a Jew called EL DAVID, gave out that he was the Christ, and drew a great many followers after him. Upon which he was apprehended and brought before an Arabian Prince, who asked him; What miracle, what prodigy dost thou show that we may believe? To which he answered, Sir, cut off my head, and I will live again. This he said craftily, to avoid greater torments which he foresaw would be inflicted on him, for affirming that which he could not prove. But observe the Prince's reply, (as it is related by Maimonides, in a letter of his to the Jews at Marseilles, about this very business:) Thou canst not give us a greater sign than this. And if it fall out so, that thou dost rise again to life after I have cut off thy head, I, and all my People (nay all the World sure) will believe what thou sayest is true; and that our Forefathers inherited nothing but vanity and lies, which did not profit them. And presently the experiment was made; He commanded him to be beheaded, and there was an end of his cheat. And so likewise there had been of this business which we are treating of, if Jesus had not risen. For he said just as this El David did, Kill me, if you please; I will live again. Which sign coming to pass, as we have the greatest reason to believe, we ought to follow the resolution of the Prince now mentioned, by submitting ourselves to him, and hearty acknowledging him to be the Lord. When he was upon his Cross, the Chief Priests, with the Scribes and Elders, said, He saved others, let him save himself. If he be the King of Israel, let him now come down from the Cross, and we will believe him: xxvii. Matth. 41, 42. If our Lord had taken them at their word, we cannot tell what they would have done. But it is plain, he intended to give them a better ground of Faith than that. If they had demanded a greater thing, they should have had greater satisfaction. If they had said, He raised others from the dead, let him raise up himself, after we have crucified him; let him come out of his Grave, if he be the KING of Israel; and then have used all the care in the World, to see whether he risen again, or no: they had been convinced and persuaded to believe on his Name. It was not fit to do the other, because he was to Die for the Sins of the People: But this he did, though they did not ask it, to fulfil his own promise, and to show that he was the Person promised to their Fathers. And it is so much greater than the other, as it is a greater thing, to be made alive again after Death, than to save a Man's self from dying. I hope than I may conclude with the Apostle S. Paul, that this piece of the Mystery of Godliness is without controversy, God was manifest in the flesh, Justified, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in or by the SPIRIT. The SPIRIT which did such mighty things by Jesus, and at last raised him from the dead, warranted him to be God manifested in our flesh. It cleared him from all the envious and malicious accusations of his adversaries, while he was alive, by the many miraculous works which it wrought: and it purged him from all suspicion of blasphemy, which was charged against him, and took away his life, by raising from the dead, and presenting him in Heaven a pure oblation to God. It hath acquitted him fully in all impartial men's thoughts, wiped off all the guilt which was cast upon him, set him before the eyes of all the world as a person innocent and just; and made him glorious and great even in his blood (as those words may be rendered, xiii. Hebr. 20.) wherewithal he is gone into the Heavenly places, there to appear before God for us: which he would not have been able, nor ever dared to do, if he were not fully justified, and perfectly a righteous person. This is that witness which our Saviour himself promises to Nathanael, as higher than that, which he had already received, i. John 50, 51. He was convinced of the Authority of Jesus, and acknowledged him to be the King of Israel, because he could search into the secrets of the hearts, and know men at a distance: But our Lord tells him he should see greater things than these, even, behold the Heavens opened, and the Angels of God, ascending and descending upon the Son of man. That is, He should have the witness of the SPIRIT, sending the Angels to minister unto him, when he was raised from the dead, and when he was exalted unto God's right hand in the Heavens. The Ascension and Descension of Angels is but an Hebrew form of speech, whereby they express the ministry and service of Angels to the Divine Majesty. A servant first goes to his Master to receive his orders, before he can be sent by him; and therefore ascending is put before descending: and by both is nothing else meant, but the ministry of those Heavenly Creatures, that wait upon the Throne of God, and do his Commandments, harkening to the voice of his Word. From thence they were sent to attend on Jesus at his Resurrection, and at his Ascension, as his Disciples witnessed and Nathanael among the rest; for he is mentioned as a person present when Jesus showed himself to his Disciples after his Resurrection (xxi. John 2.) and is thought by many to be the same with S. Bartholomew. As Israel saw in a dream the Angels ascend and descend upon a Ladder reaching from Earth to Heaven (xxviii. Gen. 12.) So this true Israelite (who, as Greg. Nyssen * Homil. 15. in Cantic. expresses it, showed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. the pure character or mark of that Patriarch upon him, in his honesty and uprightness of heart) beheld the like vision of Angels, but in a more apparent manner, when he was awake: that he might hereby be confirmed in the faith of Jesus, as Jacob was by his vision in the belief of God's providence. And indeed this was a great confirmation to his and to our faith. For I conceive that this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon the Son of man, is the same with that where it is said the Holy Ghost came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon him. Which as it signifies that he was made partaker, or rather was possessed of the Holy Ghost, and it became His: so this other like phrase of the Angels ascending and descending upon him, denotes, by the same reason, that he was made the Lord of them; and had them given to him as his ministers and attendants, to be employed in his service. And so it was remarkably fulfilled which our Saviour said, that he should see GREATER things than those he mentioned before: For hereby he knew, not only that he was the King of Israel, as he had confessed, ver. 50. but that he was the King of Angels, the Lord of Lords. Yea, hereby it appeared that he hath the power of God, because just as the Angels are represented doing their service to his Majesty (in that xxviii. of Genesis) so our Lord foretells with the greatest certainty, they should see them waiting upon him. And so they did, as you read in the first of the Acts of the Apostles, ver. 9, 10, 11. which proved him to be indeed the heir of all things. Now to show a little more fully the greatness of this Testimony of the SPIRIT, and that it was greater (as Jesus here saith to Nathanael) than the gift of discerning Spirits, which I called a gift of the Holy Ghost, to distinguish it from the Spirit; let us consider a little that speech of our Saviour's, xii. Matth. 31, 32. Wherefore I say unto you, all manner of sin and blasphemy, shall be forgiven unto men: but the blasphemy of the Holy Ghost, shall not be forgiven unto men, etc. Which heavy doom S. Mark tells us was pronounced upon them, because they said, he had an unclean Spirit, three 30. This shows what the blasphemy was, in which if they continued there was no hope of pardon. For if he by the SPIRIT of God cast out Devils (as he tells them, ver. 28.) then it was rank blasphemy, the highest degree of evil speaking and calumny, to impute these very cures and wonderful works to the power of the Devil, which were wrought by that Divine power. And this sin was therefore unpardonable, which shows how great this testimony of the SPIRIT is, because there were no means left to convince them that Jesus was the Son of God (without which belief their sins could not be forgiven) if they persisted not only in denying the authority of the SPIRIT, but were so bold as to blaspheme it. For what could work upon their hard hearts, if this proved ineffectual? might they not better deny the voices from Heaven, which they did not hear, than these wonderful works, which they beheld every where with their own eyes? Or might they not as well say that those were delusions, as call these works diabolical operations? Might they not in like manner slight his power of knowing secrets, and impute it to some other skill? What is there in which they might not shuffle and resist the light, if in so clear a case as this, Jesus his opposition to the Devil, casting him out of possession, and that on purpose to establish an holy doctrine, quite contrary to his interest, and in a number of other miraculous works, they would be so obstinate as to say, the Devil himself had the principal hand. There is no question to be made, but they who were so perverse as not to see this finger of God, but continued blinder than the Egyptian Magicians, when it did so many wonders, would shut their eyes against any other means of conviction, which could not be expected (it must also be remembered) because God himself had no higher evidence to give them, than this of his SPIRIT. But than you must not understand this speech of our Saviour, as if he meant that those persons, to whom he spoke these words, had run themselves at that instant, into this unpardonable sin: but that if they still proceeded to blaspheme it, when the SPIRIT had finished its testimony (that is, done all those things which still were behind, for their conviction) than they would fall into it, and remain in it irrecoverably. For you must remember that under the word SPIRIT is comprehended the power that raised Christ from the dead, and presented him to God in the Heavens; that he might receive of him the promise of the Holy Ghost, which he shed upon the Apostles abundantly, as a witness of his Resurrection and glorious Exaltation. If after this, that Jesus was risen again from the dead, ascended into Heaven, and showed himself to be there by sending the Holy Ghost upon his Apostles, they did not believe, but still blasphemed the holy name of Jesus, and the SPIRIT of God, saying, That they were drunk who were filled with the Holy Ghost, as here they said Jesus had a Devil; then they were uncapable of obtaining remission of sin, because there was nothing more to be done for their conversion, but they must be abandoned to the hardness and impenitence of their hearts. This I am sure must be the meaning, because our Lord himself, after he had pronounced the Pharisees unpardonable, who spoke against the SPIRIT, whereby he cast out Devils, tells them expressly that there was one sign more remaining to convince them (which is a demonstration they had not yet sinned incurably, nor could not till that sign was past) and that was the sign, as you heard, of the Prophet Ionas, ver. 39, 40. which he grants them again, xuj. 4. should not be denied them. Now every body understands by this, His Death, and Resurrection, with those things that followed upon it, the sending of the Holy Ghost to enable his Apostle to go and teach all Nations, as Ionas went, after he came, as we may say, out of his grave, and preached to the great City Nineveh. But then this was still the SPIRIT, that was thus continued to them (by that our Lord being raised, and it working wonders also at his Death) which if they continued to resist, when it had fully done the whole office of a witness, and was all poured forth, than they were under the absolute sentence of condemnation. In brief, To blaspheme the SPIRIT in this comprehensive sense of the Word (including the Resurrection, and that which followed to prove it) was the unpardonable sin and none else. And thus our Saviour's meaning is to be expounded; if one should speak a word against the Son of man, (that is Him) despising him because of his poor Parentage, and calling him the Son of a Carpenter, or some such name; this, though , might be pardoned, propter corporis vilitatem, as S. Hierom speaks, because of the meanness of his outward appearance. Nay, if a man proceeded so far as to call him a glutton, a Wine-bibber, a friend of Publicans and sinners; this also might find pardon, because he did not hitherto speak evil of the works proper to a God, but only of those belonging to a man. And more than this, should he call him deceiver or seducer, when he heard him teach the people; it would not be unpardonable, because no man is to be believed merely upon his own word. But if when these men saw the mighty works of the SPIRIT justifying his preaching to be Divine, they still continued to speak evil of him; this was a very dangerous blasphemy: because they could not after this call him a seducer or false Teacher, but they must reproach the holy SPIRIT as well as him, and call that the work of the Devil, which was performed by the power of the Spirit of God. And if when the HOLY GHOST was come from Heaven upon the Apostles, witnessing that he was quickened by the SPIRIT, and by the same SPIRIT presented to God in the Heavens, they still went on to speak evil of him, than there was no hope of remission, because they blasphemed the last remedy for their recovery, which was the Holy Ghost sent down from Heaven to persuade them to repent and believe on his name. And that we must take our Saviour in this sense, is further apparent from the name of the HOLY GHOST, which he uses when he speaks of this unpardonable sin, never calling it the blasphemy against the SPIRIT, but always the blasphemy against the HOLY GHOST: which you know was not as yet given, when our Saviour spoke these words. In the beginning of this discourse, xii. Matth. 28. he mentions only the SPIRIT. But then coming to describe the danger of blaspheming it, he doth not say that the blasphemy of the SPIRIT simply, that is, of those present works of his was unpardonable: but that the blasphemy against the HOLY GHOST, when it was come, should never be forgiven. Which must needs be understood, as I have already argued, concerning the contempt and reproachful usage of those following witnesses, the Resurrection, Ascension, and the preaching of the Apostles endowed with power from on high; because though the SPIRIT now wrought among them, yet the HOLY GHOST was not come to be his ADVOCATE and plead his cause; and therefore could not as yet be blasphemed by them. By HOLY GHOST then in our Saviour's language here, I suppose is meant all that was left still to be done for his Justification; and that it is so wide a word in this place, as to include in it the SPIRIT also. For he was speaking before of the SPIRIT, and therefore when he altars the phrase, he doth not leave out the testimony of that, but embraces it within the compass of a larger word: which it was necessary to use, that he might show when that sin, which they had begun in a desperate manner, would be so complete, that it could never be undone. And that was when the HOLY GHOST had consecrated the Apostles to their great office (which supposes his Resurrection) and filled them with all Divine gifts: among which, you know, was a power (xiv. John 12.) to do greater works than these, which our Saviour is here speaking of (called the SPIRIT:) Then if they did not believe there was no remedy; but they must perish in their infidelity. But till then they, to whom our Saviour speaks, were not arrived at this hopeless condition, because they had hitherto only blasphemed the SPIRIT, not the HOLY GHOST, which was not yet given, because Jesus was not yet glorified. But when it was given, and they reproached that, as they had done the SPIRIT, than they were under irrecoverable condemnation: there being nothing more to be done for the opening their eyes, and persuading them, that Jesus was the Son of God. They had made a fair step to it in our Saviour's life-time, by resisting the mighty power of the Spirit; but it was possible they might see their error, because there was still a more mighty power behind, which first raised up and glorified Jesus, and then enabled his Apostles to do more wonderful things, than he had done when he was on Earth. And therefore I observe that afterward the word HOLY GHOST is sometimes used in this large sense, for all the Power that was given the Apostles, whether of Prophecy, and Languages, or of healing and casting out Devils (which last are sometimes peculiarly called the SPIRIT) and so not to be distinguished from the other, which it encloses. Thus the word HOLY GHOST in two. Hebr. 4. may be referred not only to gifts immediately preceding, but to signs, wonders and miracles, before mentioned. And after S. Peter and John had cured a lame man, they say the HOLY GHOST was a witness to Jesus, v. Acts 31. But though this word be so largely used in some places (as SPIRIT also sometimes signifies all the rest, two. Acts 4, 17. and sometimes all but that which is called power, 1 Cor. two. 4.) yet commonly you will find the word HOLY GHOST having a peculiar reference to those other gifts of Illumination, not of Power, iv. Acts 8. v. 3. seven. 55. x. 44, 45. and especially nineteen. 2, 6. where you read that S. Paul found certain Disciples at Ephesus, who had not so much as heard whether there was any HOLY GHOST, who had heard no doubt of the miraculous works both of Christ and his Apostles. Now when these and the HOLY GHOST were both joined together; when Jesus had given them the witness of his Blood, and of his Resurrection, and the Gospel came not only in POWER, but in the HOLY GHOST, as S. Paul speaks, 1 Thess. i. 5. Then they who persist to blaspheme the name of Jesus, were in an hopeless condition, past all the methods of God to bring them to forgiveness. All which I have said, as distinctly as I could, to explain that which has perplexed so many, and to show the strength of this Witness: which our Saviour so much relied upon, that he knew not a greater to convince them, when once it had said all that it intended in his behalf. To which let this be added, as an argument of the greatness of this testimony, that they who apostatised from the Christian Faith, are therefore condemned to a sorer punishment than they who forsook Moses, not only because they accounted the BLOOD of Jesus an unholy thing, and despised that witness, but also did despite to the SPIRIT of Grace, which by raising him from the dead, proved his BLOOD to be the Blood of the Son of God, x. Hebr. 29. This is set down last of all in that place, because it filled up the measure of their sin. This made them uncapable of the benefit of any sacrifice for sin (as it is, ver. 26.) that they so slighted, yea, vilified and reproached, carried themselves contumeliously (as the word imports) towards the SPIRIT of God, which was the greatest Testimony on Earth that our Saviour had, and was followed with the HOLY GHOST sent down from Heaven. And they must needs be guilty of such disgraceful usage of the SPIRIT, yea, of the SPIRIT of Grace, that Spirit which God had so graciously poured, not only upon Jesus, but upon the Apostles, and perhaps upon themselves, if they did deny Jesus, and renounce his Religion: because this was in effect to tell the world, that this was not the Spirit of God, but of the Devil, and that it did not prove his Resurrection from the dead, but, whatsoever it said, He was a blasphemer, when he called himself the Son of God. Thus I have done now with this last Witness on Earth, the SPIRIT: which you see concurs and agrees with all the former in this Truth. There is not the smallest difference between them, nothing to make us suspect them to be false witnesses; for they are all found (to speak in our vulgar phrase) in the very same story, punctually, and in terms affirming this, that Jesus is the Son of God. This he preached, who never did any sin, neither was guile found in his mouth; This John Baptist likewise proclaimed with a loud voice; The Blood of Jesus attested this before all the people; this was the very Title over his Cross, that he was KING OF THE JEWS; and this the SPIRIT said; it was the language of every one of his wonderful works; and of his Resurrection also and his Inthronization (of which the Holy Ghost gave assurance) which conspired to testify this, and expressly justified it to all the World. And therefore how can we choose but think this a sure word [that he is the Son of God] which is established out of the mouth not of two or three, but of twice three witnesses, of unquestionable credit. And these three last treated of, challenge from us a very careful consideration, and we ought the more duly to weigh what they say, because they were on Earth: and upon that account, nearer to us, as I told you, more evident at first sight, more strongly attested by innumerable witnesses, that they might serve for a greater confirmation, even of the truth of the rest. The Testimony of the FATHER is certain, because it was heard by several excellent persons; yea, once by a multitude of people. That of the WORD also is infallible, and we cannot with any reason doubt whether there was such evidence, because S. Steven, S. Paul, S. John were persons of unspotted reputation, who heard it, and also did and suffered the hardest things upon the credit of it. That the HOLY GHOST also fell upon him at his Baptism, a great Prophet so confidently affirmed, that it was profaneness to deny it. But yet, excepting the Testimony of the Holy Ghost after his Ascension, there were none of those Witnesses in Heaven heard by so many, as these three last mentioned, who, as S. John says, bare witness in Earth. It was a notorious thing to all the Country (which Jesus traveled) that he led a most holy life. No man could fasten the suspicion of any crime upon him, but the cry of the people was, like that when he opened a blind man's eyes, He hath done all things well, seven. Mark 37. And yet he lived not a retired life; he did not hid himself in corners, nor shut up himself in private houses: but conversed so freely, that they found fault with him (though unjustly) for being too familiar, and keeping company with Publicans and sinners. And as for his BLOOD, the second Witness on Earth, that was shed in the face of the Sun, at a great feast, when from foreign Countries they were assembled at Jerusalem. All the accidents, which we say attended his death, were things that never have been contradicted. No man then had the impudence to deny the Eclipse of the Sun, the Earthquake, the rending of the veil of the Temple, and the rest of the astonishing things that then happened. The first of them is mentioned by a Pagan-writer; and though the Apostles published both that and all the other continually, yet there is no book either of Jew or Gentile (who were enemies great enough to his Religion) that goes about to disprove them. And as for his miraculous works, they were generally done openly, at Feasts, in the Synagogues, on the highways; and were so commonly talked of, that the Rulers feared all the world would run after him, xii. John 19 Therefore the Apostles could not falsify in the report of these things, but they might be easily confuted. Which no man ever attempted, but both Jews and Gentiles acknowledged that he wrought Miracles; for his Apostles also wrought them every where, and so did their Successors in some Ages after. To these the Ancient Christians appeal, as an undoubted testimony to their Faith: which they could not be so silly as to mention, were there any dispute whether there had been Miracles wrought or no. His Resurrection also was attested by Five hundred people, who saw him together at once; and it was proved beyond contradiction by the strange descent of those miraculous gifts upon his Apostles, according to his promise. Which came upon them also at a Feast, when all the Nation, though living in far distant Countries, were assembled together, and a great company of Proselytes also, and devout people were present, to be witnesses of it. Yea, the Apostles themselves, as is notoriously known, went over all the world, and openly showed the power of Jesus which was in them. Now if all these be true Witnesses, or rather if you grant there were such Witnesses, which no sober man can deny (they being visible here on Earth, in the company of so much people) there can be no doubt remaining of this, that Jesus is the Son of God. They proclaim this so loudly with one voice, that S. John had reason to say, We beheld his glory, the glory as of the only begotten of the Father. They beheld it in his Preaching and Life; they beheld it in his bloody Death, but especially in the power of his SPIRIT both before he died, and in raising him up from the dead: and they beheld it also, when they were with him in the holy Mount, and had the Testimony of the rest of the Heavenly Witnesses. Which were heard on Earth, though they were in Heaven; as men of high quality, and of unblemished integrity, with the hazard of all they had, did constantly affirm. And though some of those Heavenly Witnesses might not be believed so much at the first (which is the cause, I suppose, that our Saviour bids his Apostles, as you have heard, not declare what the voice from Heaven said, till after his Resurrection, xvii. Matth. 9) yet when they had received such great testimony, that they were good men, and men of God, by having the Holy Ghost bestowed on them, to bestow upon others also; and when by this they were able to demonstrate his Resurrection; then all the rest that they alleged, as a proof that he was the Son of God, did highly merit belief also, and there was no reason to suspect the truth of such reports, as were verified in so authentic a manner. For with great power gave the Apostles witness of the Resurrection of the Lord Jesus, iv. Acts 33. And the Resurrection of the Lord Jesus was a powerful Witness, that there was nothing so great said of him, by the voices from Heaven, but it ought to be received as the undoubted truth of God. Who at sundry times, and in divers manners testified to his Son Jesus, that by some means or other the most obstinate hearts might be convinced, and those tongues which blasphemed him, might confess him to be the Lord. A PRAYER. ALL thy works praise thee, O holy Jesus, they all show the greatness of thy power, and declare thee to be the Lord. All thy Saints therefore ought to bless thee, and to speak good of thy Name: who didst manifest forth thy glory in such miraculous works upon Earth, and art now crowned with such glory and honour in the Heavens. Great was the glory of that Almighty love, which gave health to the sick, feet to the lame, eyes to the blind, and life to the dead. How gloriously didst thou triumph over the Devil and all the powers of darkness: declaring thyself to be the Redeemer of the World, by delivering those who were oppressed by him? Great was thy Majesty, and therefore greatly to be praised. Those triumphs ought to have been attended with the most joyful shouts of Praise and Thanksgiving to thee, as the Saviour of men, and the Lord of Men and Angels. All that saw thy wonderful works, aught with never-ceasing love, to have glorified thee, the great Lover of mankind, the Repairer of our ruins, the Restorer of our happiness, our mighty Deliverer from all our Enemies, and the inexhaustible Fountain of life and all other good things, which thou every where dispensedst to them. How ought all our hearts now to overflow with love to thee, the blessings of whose goodness so overflowed in all places, that none can tell the number of them? Especially when we remember how by the mighty working of the same Spirit which glorified thee so on Earth; thou art raised from the dead, carried to Heaven, set at the right hand of God, and made the King of glory. This is the Lord's doing, and it is marvellous in our eyes. This is the sovereign Balsam of all our wounds. This is our solace and comfort in the greatest troubles. This raises our Spirits when they are oppressed, and gives us life in death itself. Be thou honoured and acknowledged by me and by all mankind, with the humblest, the most hearty and affectionate devotion to thy service. Be thou ever praised, as much as thou wast reproached and blasphemed. Let thy Name be sweet, and mentioned with delight and joy throughout all the World. Live, O blessed Jesus, in the glory wherein thou art enthroned. Sat and reign there, till all thine Enemies become thy footstool. For among the Gods there is none like unto thee, O Lord: neither are there any works like unto thy works. All Nations whom thou hast made shall come and worship before thee, O Lord; and shall glorify thy Name. For thou art great, and hast done wondrous things: Thou art Lord alone. O give unto the Lord, ye kindreds of the people, give unto the Lord glory and strength. Ascribe unto the Lord the glory due unto his name: O worship him in the beauty of holiness. Say among the Heathen, the Lord reigneth: who was dead, but is alive again, and liveth for evermore. O sing unto the Lord a new song, sing unto the Lord all the Earth. Yea, sing unto the Lord a new song, and worship him all ye Gods. For thou Lord art high above all the Earth, thou art exalted far above all Gods. Blessed is the people that know this joyful sound: they shall walk, O Lord, in the light of thy countenance. In thy name shall they rejoice all the day; and in thy righteousness shall they be exalted. For thou art the glory of their strength, and by thy favour shall we be highly honoured. For thou hast a mighty arm, strong is thy hand, and high is thy right hand. I know that thou canst do every thing, and that no thought of thine can be hindered. Thou canst break the chains of death, and raise our dust and ashes to immortal life. Thou canst tread Satan under our feet, and send thy Angels for our security and defence. By thee we shall run through the greatest dangers, and surmount all the difficulties that are in our way to thee. Who shall separate us from thy love, O Christ: who diedst for us, yea rather art risen again, who art even at the right hand of God, who also makest intercession for us? O live thou for ever in my mind and heart: and be the daily delightful subject of my thoughts. Direct and guide me in all my ways: and lead me safe unto thyself. Still let my meditations of thee be sweet: and my joy exceeding great in thy salvation. Still fix mine eyes on things above, where thou art at God's right hand. Lord, still increase my Faith, that it growing in strength may work by a more vigorous love. Let me feel the power of thy holy Spirit perpetually in my heart: that being led by the Spirit, and mortifying thereby the deeds of the body; He that raised thee up from the dead, may also quicken my mortal body, by his Spirit that dwelleth in me: Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that wrought such wonders, unto him be glory in the Church by Christ Jesus, throughout all ages, world without end. Amen. CHAP. VIII. Concerning the Witness of the Holy APOSTLES of our Lord. I Know not what remains to be done for the full explication of these words of the Apostle, unless it be sit to note that our Saviour is said to COME not only in his own Person, but likewise in his Apostles and Evangelists. I need name but one place to prove this, two. Ephes. 17. And CAME, and preached peace to you which were afar off, and to them that were nigh. It is well known that Jesus (of whom he there speaks) was not SENT save to the lost sheep of the house of Israel: and therefore in his own Person was not to go to those who were afar off (such Gentiles as these Ephesians were) to whom notwithstanding he is said here to COME. He came unto his own (saith this very Disciple) and though his own received him not, yet he kept himself within the confines of their Country; and charged his Disciples, during his life, not to go into any City of the Samaritans: to whom he never went, but only in his passage from one part of the Jews Country to another. We can give no account then of his COMING to them that were afar off, as well as unto the Jews who were nigh, but only this; that by the Apostles whom he sent, and who were his Ambassadors to preach the glad tidings of Salvation, he was made known to the Gentiles; even as the Father is said to come to the Jews and to speak to them, when he sent him, his Son, to declare his mind and will among them. Now it is possible that S. John might have some respect to his sending them (as the Father sent him) to prove him to be the Son of God; when he saith that Jesus CAME by WATER and by BLOOD and by the SPIRIT, and that these three were his WITNESSES on Earth. For first the Apostles were his WITNESSES; as they are called in many places, both by him and by themselves. Ye shall be WITNESSES unto me, both in Jerusalem and in Judaea, and in Samaria, and unto the uttermost parts of the Earth, says our Saviour, just before his Ascension, i. Act. 8. The same he said to S. Paul, to whom he appeared afterward, xxvi. 16. xxii. 15. And in the same stile S. Peter speaks of himself, I exhort you, who am an Elder, and a WITNESS of the sufferings of Christ, i. Pet. v. 1. And as they were witnesses of his sufferings; so they were of all that he did (as you shall hear presently) and of all that was done for him to prove that he was the Son of God, and the King of Glory. That is, they were witnesses that there appeared such witnesses both in Heaven and Earth for him, as we have examined. And (2.) witnesss they were of very great credit, worthy of all belief. For they were WITNESSES chosen of God, x. Act. 41. select Men, picked out by Heaven, some of them in an extraordinary manner, for this purpose. And they spoke nothing by hear-say, but upon their own certain knowledge; being eye-witnesses of his Majesty, as ye have heard before from S. Peter, 2. i 16. And S. John says the same in this Epistle, iv. 14. We have seen, and do testify, that the Father sent the Son to be the Saviour of the World. First they saw, and then bare witness: Or as he expresses himself more largely in the beginning of the Epistle, That which they had heard, and seen with their eyes, and looked upon, and which their hands had handled of the Word of life (for it was manifest, and they saw it and bare WITNESS) that (he repeats it again) which they had seen and heard, they declared unto the World. Why should not such witnesses be believed; who spoke nothing but what all their senses, that could be employed in this case, gave them full assurance was undoubtedly true? They were Men sure of common capacity; and they had opportunity also to see and hear and feel and examine every thing, which Jesus did, or was done in honour of him. For therefore our Saviour chose them to be his witnesses, because they were thus qualified. xv. Joh. 26, 27. When the Comforter is come, even the Spirit of Truth, which proceedeth from the Father, He shall testify of me: And ye also shall bear WITNESS, because ye have been with me from the BEGINNING. That is, because you are abundantly informed, how all things have passed, from my very first entering into the World to preach the Gospel; therefore you shall be employed to testify all things that you have seen and heard and felt, as the fittest persons to be believed. For which reason, when they wanted one of their Number, by the apostasy of Judas, they were very careful, according to this Rule of their Master, to choose such an one to succeed him, as had been a constant follower of Jesus, and had taken notice of every thing they were to witness. i Act. 21, 22. Wherefore saith S. Peter, of those men which have companied with us, all the time that the Lord Jesus went in and out among us, beginning from the Baptism of John unto that same day that he was taken up from us, must one be ordained to be a WITNESS with us of his Resurrection. See here how exact they were in their choice, that there might be no exception taken against their testimony, if any one should ask them; Did you yourself see, or did you hear this, which you report? They would have none to take a part with them in this chief Ministry of the Gospel, but such an one as had been with them from first to last, and was able to answer to such a question upon his own certain knowledge, that all was true which he preached. From them the Evangelists received their Lesson; who could say that they had these things which they reported, from those very Men who were present when they were spoken or done: And some of the Evangelists who were of the LXX. Disciples chosen by our Saviour (x. Luck 1.) could affirm all upon the credit of their own sight or hearing. But the other was sufficient, as S. Luke thought; who undertaking to write the History of our Saviour's Life and Death and Resurrection (though he was none of the XII. Apostles) says, that he intended to declare those things which were most surely believed among them, even as they were delivered to him, by those Persons, who from the beginning, were EYE-WITNESSES and Ministers of the Word. i. 1, 2. Where it is observable, that as he would trust only such persons as had been eye-witnesses, so none but those who had been such witnesses from the beginning. And (3.) what it was that they witnessed (which is to be next considered) I have already told you in their own words, all that Jesus did from the beginning, and particularly his Resurrection which concluded all. This you may observe they testified to the Jews, two. Act. 22.32. how God had honoured him by Miracles, wonders and signs which he wrought by him in the very midst of them, as they could not deny: and this Jesus, saith S. Peter, hath God raised up, whereof we are all WITNESSES. And so he preached to the Gentiles, as I have noted before, x. 39.41. We are WITNESSES of all things which he did, etc. whom they slew and hanged on a Tree: Him God raised up the third day and shown him openly unto WITNESSES chosen before of God, even unto us, who did eat and drink with him after he risen from the dead. And so does S. Paul, xiii. 30, 31. But God raised him from the dead, and he was seen many days of them which came up with him from Galilee to Jerusalem, who are his WITNESSES unto the People. He alleges their testimony, I suppose, rather than his own (though he also had seen the Lord, 1 Cor. xv. 8.) because they had been with him from the beginning, which he had not: but was born out of due time, or was an abortive, as the word is well rendered in the Margin of that place now quoted. He was not form, that is, and fashioned as the rest of the Apostles were under our Saviour's discipline, nor grew by leisurely instruction in the Christian Religion to the dignity of an Apostle; as Children come by degrees to perfection and maturity in their Mother's womb: but was thrust into the Church on a sudden, and by an heavenly violence, not in a regular way, made an Apostle when he was not at all disposed for it. Being born an Apostle therefore thus late (after Christ's ascension) and thus hastily (before he was informed by any Teacher of Christianity) he could not say that he had seen all the wonderful works of Christ when he was alive, or heard his Sermons, or received the history of them from eye and ear witnesses. But all this was supplied by this one wonderful work of his conversion, in such a manner as I formerly described, and by those instructions which he received immediately from Jesus himself. This was so strange a thing that it made him one of his prime Ministers; because the Gospel which he preached, He neither received it of man, neither was he taught it, but by the revelation of Jesus Christ. Who so fully satisfied and informed him; that there was no need to consult any mortal Creature, nor to go for instructions or authority to those who were Apostles before him: but immediately he went about his business, and became his WHNESS to all men, of what he had seen and heard: as you may read, i. Gal. 12.16, 17. xxii. Act. 15. And both He and the rest (which is the chief thing to be considered) asserted that which they preached, that is, proved Jesus to be the Son of God with Power, all these ways by which S. John says our Saviour came, by WATER, by BLOOD, and by the SPIRIT: as will be evident, if I give you but a brief account of every one of these. 1. And as for the Holiness and purity of their Doctrine, I have given you an abstract of it before. By which it is apparent, they taught nothing but such a love of God, as made those that learned it the greatest and most virtuous lovers of all Mankind. Whom they pursued with kindnesses, even when they hated them; and prayed for and blest, when they persecuted them and drove them away, and would no longer receive any of their other kindnesses. For they were instructed by the Apostles to bear all injuries with perfect patience; to be contented with the present, and trust God for the future; to live peaceably with the worst natured people, and to exercise the divinest Friendship with those who were good. Whom they taught to be all of one mind, as much as the best Husbands and Wives are, to have compassion one of another, to be loving, pitiful and courteous; as you may read in 1. Pet. iii. 7, 8. The rest of their Precepts were like these; and their Lives were correspondent: as all the World knew, who could never charge them with any fault but this (as they accounted it) that they preached Jesus. There was nothing appeared that could give the smallest suspicion of any base or unworthy design, which they hide under pious and holy words. But their conversation had been very innocent and unblameable in the places where they lived, when they were private men. None could charge them with forgery, theft, covetousness, or any other crime. But S. Paul, for instance, a most eminent Person among them, was of such strictness, during the time he was a Jew, that he was blameless, as to the righteousness which their Law required. And when they were drawn out of their obscure privacy, and sent as public persons, to preach and act in the Name of Jesus, they were so far from serving any worldly ends, that they took nothing for all their pains, nor demanded one farthing for any of their Cures. They were able not only to challenge all the world, as that great Prophet Samuel had done his Nation, that the man would come forth and witness against them, and say, if he could, whom they had wronged; but of whom they had expected any gratuity for all their kindness to them. That was all that Samuel said, Whose Ox or Ass have I taken? whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe? and I will restore it you: 1. xii. 3. And Moses, in that great rebellion against him, xuj. Num. 15. thinks it sufficient to purge himself in the same manner, saying, I have not taken one Ass from them, nor hurt one of them. But S. Paul makes a more noble protestation, saying, I have COVETED no man's silver, or gold, or apparel. Yea, you yourselves know, that these hands have ministered unto my necessities, and to them that were with me, xx. Act. 33, 34. Here was Virtue; which made him so far even from desiring any thing of others, that he chose by his own hard labour to be both his own benefactor, and his Families. And what he affirms of himself, he also tells us was the pious inclination of several of his Companions; such as Silvanus, and Timotheus. Whose exhortation, the Thessalonians knew, was not of deceit, nor of uncleanness, nor of guile; for they studied not to please men, but God. Unto whom they appeal as their Witness, that they never used any flattering words, nor sought to enrich themselves, or to advance their own glory, as you read, 1 Thess. two. 3, 4, 5. And they were witnesses, he adds, vers. 10. as well as God, how holily, and justly and unblamably, yea, how lovingly (as it follows vers. 11.) they behaved themselves among them. Now what should tempt such pious Men, who so much despised worldly goods, and sought not to get any credit to themselves, to preach that Jesus was the Son of God; if they had not been very sure of this truth, which was the constant matter of their Sermons, throughout the World? Is it likely that such Men should feign a story of things, which they never heard nor saw? that all their talk of voices from Heaven, and Miracles, and appearances of Jesus to them after he was dead, were only devices and contrivances of their own brain? For what end, I beseech you, should they invent them? If their tongues were so well hung, and they were so eloquent as to hope to persuade the world to be of their mind, it had been wisdom to have employed them more for their own gain and advantage; and not to have preached such a strange and unprofitable Doctrine as this of the crucified Jesus. There were far easier tasks to undertake than this, and which would have turned to a better account here on earth: and therefore they who had so much with as to invent, would have let this alone; had they not known it to be both sure and undoubted, and also worthy of all their pains to reveal it, that this crucified Jesus was the Son of God. But besides this it ought to be considered, that from the very beginning our Saviour had taught them to be content with a mean and poor kind of life, when he sent them forth to preach in Judaea. Go, says he, x. Matth. 7.9, 10. preach and say, the Kingdom of God is at hand. Freely you have received, freely give. Provide neither gold, nor silver, nor so much as a brass token in your purses; nor scrip for your Journey; neither two Coats; neither shoes, nor yet staves. For the Workman is worthy of his Meat: and eat such things as they set before you. That is, be not curious; and, doubt not of it, God will provide for you. Was it likely that men thus bred, to so great plainness, simplicity, contentedness, and dependence on God, should go about to abuse the world with false stories? Nay, before they came to him, their education and way of life was so low and poor; that they were the unfittest men in the world to devise and make Romances, if they should have had a mind to it. This was the very thing, the Heathens objected to them, that they were illiterate, not trained up in study, but got their living many of them, Piscatorio artificio, as they speak in Lactantius, by the trade and labour of fishing. Of which He makes this advantage very justly, in his reply to them, Abfuit ergo ab his fingendi voluntas * Lib. 3. Inslit. c. 3. , etc. You must needs confess therefore that these Men had not the inclination, nor the craft to contrive and feign such a story as this; because they were so rude. Or what unlearned Man is there, that can devise things so coherent, and that suit so well one with another? since even the most excellent of all your Philosophers, as we see plainly, have involved themselves in many contradictions; and spoken things contrary and repugnant to what they have elsewhere delivered. For this is the nature of lies, that they never hang well together. One end of the tale, is wont to discover the falseness of the other. But what they deliver, undique quadrat, perfectly agrees with itself from top to bottom, because it is true, and no device of their own. And then he adds (which is the greatest evidence that can be of their honesty) they could not invent this for the sake of any thing in this world, (and without some such respect what should incline them to invent it) for as much as they both taught and followed that course of life which regarded not sensual pleasures, and undervalved those things, which the world admires and cries up for goods; and likewise they died for the Faith, which was not the effect of a rash and sudden fit of zeal, for they knew very well and foretold they should die upon this account; and they also resolvedly suffered the most cruel and sharpest torments that could be devised before they died; and they took it all patiently, nay gave God thanks that they were counted worthy to suffer for the Name of Jesus. But this belongs to the Testimony of their BLOOD. To which before I proceed, let me observe that the Apostles were not only men of great knowledge in the things of God, and very innocent and holy in their lives; but they were men extraordinarily qualified in both those regards: and therefore are the more to be believed, in what they say they saw or heard. For what Philosopher ever spoke so plainly and clearly of all things that concern the amendment of Mankind, or gave them such hopes in the World to come, without which it was not likely they should amend, as these poor Fishermen did? They wanted nothing but their eloquence, which they purposely avoided; because they would have naked truth prevail by its own force and by the power of God; and not by those ornaments and dress, which had been so often employed to commend falsehood to the World. Setting this aside, there was no comparison between the Doctrine of the Apostles, and that which had been formerly published. They comprehended in a few plain and simple words, more than all that could be found here and there scattered in the vast Volumes of the Philosophers. Nay, they advanced the sense of the Law of Moses. They called Men to the noblest degree of purity. For they cleansed and scoured them from all filthiness, not only of the flesh, but also of the spirit. They advanced the business of holy living to such a pitch, that some said it was impossible to be so good. And what did they do now? How did they overcome this objection? This is the greatest marvel of all, and gave their testimony a mighty force: they showed by their own example that it was possible. This, says Lactantius, made the Philosophers miscarry in their design, that though they spoke well, yet they did not live as they taught. For men had rather have examples than words: Because it is easy to talk, and hard to do. Our Saviour therefore and his Apostles convinced men by their actions; that if they would not follow one that taught them, they might follow one that went before them. They guided them by their feet and not only by their tongues; they led their hearers the way, in all manner of virtuous and godly living. Nay, they refused sometimes, to do those things which they might lawfully, that all men might see their upright meaning, and that they had no worldly design in their head. So S. Paul tells the Corinthians, that whereas he might have lived upon the Gospel and expected maintenance from them; yet he chose to preach freely, and make the Gospel without charge, that it might have an easier passage into their hearts, 1 Cor. ix. 12.18. And thus he did at Thessalonica also, where he wrought with labour and travel Night and Day, that he might not be chargeable to any of them: Not because he had not power to do otherwise, but to make himself an example unto them to follow him, 2 Thess. iii. 8, 9 And such was his practice, you heard before, at Ephesus, xx. Act. 34. So that one would think he had taken up this generous resolution, at the very first, which he continued every where, not to make the smallest advantage by the Gospel of which he was a Minister. It might have been sufficient, one would think that he laboured in the Gospel, and took pains to convert souls: He needed not have laboured also for his living, but expected food from those whom he fed with the bread of life. But to make his Ministry unexceptionable, and to show he intended nothing in the World, but to bring men to this belief in Jesus; he would not so much as support himself by their contributions, but by the labour of his own hands provided both for himself and for others too, as he tells the Ephesian Elders, who were instruments with him of their Salvation. Can there be any suspicion of the sincerity of such a Man as this? What could he have in his mind but this one thing, to win Disciples to his Master? And could he doubt, think you, of his power to reward him for all his labour? He was no fool it is plain, but understood himself as well as the wisest of us all. What should make him then neglect all other interests, and bend his mind wholly to serve Jesus? Such noble spirits as his were the unlikeliest of all other to cheat and deceive, whose only business it was to take pains, that they might give to others. And men of such wisdom would not have taken all that pains, for no other end, but merely to persuade others to believe in Jesus, if they had not been as sure that he was the Son of God, as it was that they should get nothing by preaching it, but stripes, imprisonments, infamy, reproaches, and perhaps lose their lives to the bargain. And what should make men so prodigal of their blood think you? II. That's now fit to be considered in the next place; their sharp sufferings, the BLOOD whereby our Saviour CAME, (that is, was proved to be the Christ) when he was preached by their Ministry. No sooner did they appear, but all the world with its whole power armed itself against them. As the Jews under pretence of Religion opposed and persecuted them; so when they fled into other Countries, the Philosophers upon the same score, set their wits against them, and summoned all their Learning and their Arts of reasoning to dispute this new Doctrine out of doors. To whose assistance came the Sophisters and Rhetoricians, who employed all their quirks and their eloquence to make it seem ridiculous. Nor did the Magicians and Jugglers, with all the Daemons, the then Lords of the world, forget to oppose it with all their might. But excited Kings, and Precedents, and Magistrates to exercise all kind of cruelties, not only against the preachers of this Religion, but against their followers. The Edicts of Princes thundered out nothing but confiscations, proscriptions, banishments, imprisonments, rods, axes, strappadoes, crosses, fire, wild-Beasts: so that we may say of them all, as it was said of S. Paul and Barnabas, who were men that hazarded their lives for the name of the Lord Jesus, xv. Acts. 26. Men set forth, appointed unto death (as those that fought with wild-Beasts) and made a spectacle unto the World, and to Angels and Men, 1 Cor. iv. 9 Even unto this present hour (says S. Paul in the following verses) we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling place; and labour working with our own hands: being reviled we bless: being persecuted, we suffer it: being defamed, we entreat (God for them:) we are made as the filth of the World, and are the offscouring of all things unto this day. And as they were long thus vilely used and destined to death, so at last every one of them, together with other great servants of Jesus Christ, actually suffered death in justification of this truth, that he was the Son of God. S. Steven led the way, who is called the Martyr of Jesus, having shed his Blood for him, xxii. Acts 20. And he that calls him so, protests that he was ready not only to be bound, but also to die at Jerusalem for his name, xxi. 13. Nay, when he speaks of the Martyrdom of S. Steven, he was in the hands of his enraged enemies, who were ready to stone him too, and began to prepare themselves for it, as you may read there xxii. 23. And both before and after this he was persecuted with such violent and bitter zeal, that his whole life was a kind of death, which he suffered over and over again for his Master's cause. Which makes him say, when he gives a large catalogue of his sufferings, that he was in deaths often, 2 Cor. xi. 23, 25. and protest, in another place, that he died daily, 1 Cor. xv. 31. and in another, that he was always delivered unto death for Jesus' sake, and that death wrought in him, that he might make others live, 2 Cor. iv. 11, 12. More than this you find in xvii. Rev. 5, 6. that the mother of harlots, that one City Babylon, was even drunk with the BLOOD of the Saints, and with the BLOOD of the MARTYRS of Jesus. A Sea of BLOOD flowed from their veins, to cover the Earth with the knowledge of the glory of the Lord; for whose cause they suffered themselves to be slain, as so many innocent sheep that make no resistance. This gave them the name of MARTYRS, in English WITNESSES, because they were beheaded for the WITNESS of Jesus, and for the Word of God, xx. Rev. 4. that is, they constantly affirmed him to be the LORD, and chose rather to die and seal it with their BLOOD, than not preach this Truth; for which S. John also was now an Exile in a desolate place, 1 Rev. 9 What was it, think you, that made them thus hot and eager to be the most miserable of all mankind? to despoil themselves of all the comforts of life, and to endure perpetually the pains of death? From what cause was it, that their blood thus boiled in their veins, and they were so zealously forward to have it let out? It could be nothing but only this, that they loved Jesus ardently, and were extremely desirous, if he th●ught it best to die in his service: knowing that he would hear the cry of their blood, and reward them abundantly for all their sufferings. S John beheld the Souls of those who were slain for the Word of ●od, and the TESTIMONY which they held, under the Al●ar, vi. Rev. 9 which signifies that they were sacrifices to God, when they witnessed thus unto Jesus. For by Souls in the language of the old Scriptures, is often meant the Blood, i. e. the life, which here was represented at the foo● of the Altar where the blood of the acrifice used to be poured out. They died in an holy cause, they were very well assured, and should be an offering well pleasing, and of a sweet savour unto God; else they would never have thus willingly offered their throats to the sacrificing knife of their bloody persecutors. No, when it came to that, they would have confessed the truth sure, if they had not preached it before. A few of their sufferings would have taught them more wit than to lose their heads for the testimony of Jesus; if they had not been verily persuaded they were in the right, and aught to be his WITNESSES even with their blood. The scoffs of the Heathen would have been very reasonable, if they had not dealt sincerely, and been certain their Testimony was the Truth. Who were wont to say, as we read in Minutius, Nec resurgitis miseri, nec interim vivitis, Miserable wretches! you do but fancy you shall rise again, and in the mean time you do not live. You are hungry, and pale, and enjoy none of the pleasures of life; and have no hope of being better you are dead. To which, he replies, after a long demonstration of the evidence they had of what they believed, Ita beati resurgimus, & futuri contemplatione jam vivimus, So you see we shall rise again to blessedness, and we live now in the blissful contemplation of it. Yea, they not only lived, but they rejoiced: and more than that, they gloried in tribulations. Which they could not have done, had not their integrity been as great as this confidence, and their sincere intentions upheld and supported their boldness. Which was the greater, you may be sure, because as they bare witness to Jesus, so God bare WITNESS to them, as you read expressly, two. Heb. 4. both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his will: whereby he testified to them that they were honest men, and did not cunningly follow devised fables, when they made known to men the power and coming of our Lord Jesus Christ, but were, as the professed, eye-witnesses of his Majesty. Which is the next thing to be considered. III. Hitherto I have only proved that they had all things necessary to make them credible witnesses, being void of guile, and such as could not be reasonably supposed to be mere inventors of what they preached. Men who both knew what they said, and did not speak contrary to their knowledge. Nay, men of eminent knowledge, sanctity and zeal, which made them more than common witnesses. But still they were only humane Witnesses, not divine: nor could all this put it quite out of doubt, and give a full assurance, that what they said was true; but only that they thought it to be true, and were not likely to be deceived. And therefore that they and those who heard their testimony, might be sure, and have infallible proofs (as S. Luke's words are) that they were not deceived; and that the faith which relied upon their testimony might be Divine: there followed the Witness of the SPIRIT, which accompanied them, as it had done our Saviour; together with the Witness of the HOLY GHOST, which he had promised to send them, that they might be his Witnesses in all the world. This was an undoubted evidence that they were men sent of God upon this message, to preach Jesus, and testify that he was the Lord of all. This made the faith of those who heard and believed them, to be more than an humane persuasion, because it relied not only on the word of men, but upon the testimony of the Spirit of God. It might have been a very strong faith without this, because the men who reported it were persons of great virtue, void of all fraud, or worldly design: but it could not have been Divine, had not this Witness come and joined its testimony with theirs. For they would but have received the testimony of very pious and good men: it was no more, till the testimony of God himself came, in such signs, wonders, miracles and various gifts, as you have heard already, and as you read of in many other places. They went forth (saith S. Mark, speaking of all the Apostles) and preached every where, the Lord working with them, and confirming the Word (which they preached) with signs following, xuj. 20. All places were filled with wonder, as they were with the HOLY GHOST. At Jerusalem, for instance, S. Steven as well as the Apostles, full of faith and power, did great wonders and miracles among the people, vi. Acts 8. In Samaria S. Philip preached Christ, and the people with one accord gave heed to the things which he spoke, hearing and seeing the miracles which he did; for unclean Spirits crying with a loud voice, came out of many that were possessed with them, and many taken with palsies, and that were lame were healed, viij. 6, 7. And at Thessalonica S. Paul tells them that his Gospel came not in word only, but also in power, and in the Holy Ghost, and in much assurance. And at Iconium both he and Barnabas stayed a long time, speaking boldly in the Lord, who gave testimony unto the Word of his grace, and granted signs and wonders to be done by their hands, xiv. 3. And in the same manner, at Corinth, Colosse, Philippi, and all other places, the Divine power wrought in them mightily, i. Colos. 29. upon which account they call themselves, with great reason, Witnesses OF GOD, 1 Cor. xv. 14, 15. If Christ be not risen, our preaching is vain, yea, and we are found false witnesses of God (which had been a most horrible thing) because we have testified OF GOD, that he raised up Christ. They testified every where what God had done by Jesus and for him; particularly that he had raised him from the dead. Now that they did not take upon them to be God's Witnesses, when they had received no authority from him, nor were guilty of belying God (as the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports) the Spirit that wrought in them evidently proved, by the gifts of Languages, of Prophecy, of Wisdom and Knowledge, of Miracles, and healing all manner of Diseases. Which made the Angel say, when S. John was going to worship him, by no means, see thou do it not: I am but thy fellow servant, one of thy Brethren that bears witness to Jesus as thou dost: For the testimony of Jesus is the spirit of prophecy, nineteen. Rev. 10. that is, those gifts which the Apostles were endued withal, showed whose ministers they were, and that being the servants of the most High God, as well as the Angels, they owed no such respect to them as S. John was about to give: and by those Divine gifts they gave a testimony to Jesus, and proved he was the Son of God; wherein they were equal to the Angels, who could no more than testify to him, and be his ministers to report the glory wherein he was. Upon which errand not only this, but many other Angels appeared to S. John, who, together with the rest of the Apostles, bare record of the Word of God, as I have noted before, and of the testimony of Jesus, and of all things that he saw, i. Rev. 3. And herein they were labourers together with God, (1 Cor. three 9) who testified the same, and wrought as effectually in S. Peter among the Jews, as he was mighty in S. Paul towards the Gentiles, two. Gal. 8. For God wrought special miracles by his hands, nineteen. Acts 11. and made the Gentiles obedient, by word and deed, through mighty signs and wonders, by the power of the SPIRIT of God, xv. Rom. 18, 19 So that the Faith of that Age, it is plain, did not stand in the wisdom of men (as S. Paul speaks, 1 Cor. two. 5.) but in the power of God. They that believed saw evidently that God was with the Apostles: nay, they felt, many of them, the power of God in themselves, as you have heard before; when the Apostles communicated this virtue to others, which they had received from Jesus Christ. Which was such a Testimony to him, as no counterfeit or false witness could ever imitate. For it hath been a constant observation, that they who by Magic astonished the People by wonderful feats, not only did them for their own gain and reputation, rather than for any benefit to the World; but also kept this secret to themselves, and would not communicate their power to others. That would have spoiled their trade, and made them less admired, or at least, less rich than they designed. But our Lord, on the contrary, had promised his Disciples, that what he did when he was in the world, they should do also, after he was gone. Nay, more than that, he tells them, Greater things shall ye do. And which is still more, he promises that not only they, but others also should do those works, if they believed on him. xiv. Joh. 11, 12. Believe me for the very works sake. Verily, verily, I say unto you, he that believeth on me, the works that I do, shall he do also, and greater works than these shall he do; because I go to my Father. Now thus it came to pass, as our Saviour foretold. Not only the Apostles, but others also who believed through their word, received the Holy Ghost. For as S. Peter confidently invited his Crucifiers, to come and repent of what they had done, and be baptised every one of them in his Name, and they should receive the gift of the Holy Ghost, two. Act. 38. So it proved, that they who gladly received his word, were baptised, (ver. 41.) and were all filled with the Holy Ghost: iv. 31. This was the thing that amazed that famous Sorcerer Simon Magus, whom the Samaritans admired as the great power of God, till S. Philip came thither, and persuaded even him, by the miracles and signs which he did, to believe in Jesus, as a greater power of God than himself. But when the Apostles also came, and by laying on of their hands the Holy Ghost was given to several persons; He plainly saw that he was no body, and would have given any Money for such a power, as he had not the least shadow of. viij. Act. 10, 11, etc. But all that I shall say of this matter, shall be out of one of the ancient defenders of the Christian cause: who thought he might challenge all the world to show him any thing like that which our Saviour did; or give an account how it might be done, if he was not the Son of God most high. It is Arnobius I mean, who in his first Book against the Gentiles, having delivered in a Catalogue of our Saviour's miracles, and shown they could not be the effect of Magic; at last concludes with this great demonstration, the substance of which I shall briefly relate. All these wonders which I have summed up, though not as the greatness of them required, Jesus not only performed himself; but, which is a greater miracle, gave many others power to do them in his Name. For he foreseeing there would be endeavours to detract from the glory of his famous actions, that he might leave no suspicion in the minds of those that heard of him, as if he were a Sorcerer, chose out of that vast multitude of People that followed him with no small admiration, certain Fishermen, poor Labourers, and other Country People; who going through all Nations might, without any tricks, false colours, or invoking the assistance of Spirits, work all those miracles over again, which they said he had wrought himself. As He commanded Devils to come out with a word of his mouth; in the same manner did they lay their commands upon them, and they obeyed. As He did but put forth his hand and touch a Leper, or bid him be clean, and his flesh was restored like a little child's; in the same manner did they smooth the skins of such loathsome persons, and restore them to the welcome society of their friends and neighbours. It would be too tedious to number all things particularly that they did; and which is more (I may add) gave power to other Christians to do in their Master's Name. They stopped the progress of cruel eating Cancers; they closed up Ulcera oris immensi, wide and very gaping Ulcers; they gave feet to the lame, eyes to the blind, and life to the dead. Nor was there any thing, that astonished all beholders, done by him; which he did not subject to the power of these infants, these rustics, and gave them authority to do it. What say you now, O ye incredulous, ye hard, ye obstinate hearts? Did your Jupiter himself ever give any mortal man such power? Did he ever so much as bestow upon his Highpriest, upon the most sacred of all his High-Priests, I will not say the power to raise a dead man, or make a blind man see; but so much as to make a wheal or a pimple sink down and lie even with the skin, by speaking a word; or cure a little cleft, which a lose skin sometimes makes in the finger's end, only by touching it, or bidding it be angry no longer? And was it an humane power then from which such great things as I have told you of, proceeded? Sure it was sacred, sure it was Divine: or if you will admit any more superlative expression, it was more than Divine, more than Sacred. For when thou dost that which thou art able to do, and which is proportionable to thy power and strength, there is no such reason that admiration should cry out: thou didst that which thou hadst strength to do, and which one might expect from such a power. But now to be able to transfer thy right and power to another, and to make a frail weak creature do that, which is proportionable to thy might alone; this is the effect of a power which is above all, and which contains in it the causes of all things, and the natures of all faculties. Go then and fetch us Zoroastres, that great Magician you brag of, through the torrid zone; or go and bring hither the Armenian that Ctesias writ of; nay summon Apollonius, Damigero, Dardanus, and all the rest of your most eminent wonder-workers that ever were; let them be gathered together and join their forces, and let us see them give but one of the common people power to command by a plain word, a dumb man to speak, or a man whose arms and legs are withered to work and walk. Or if this be too difficult a thing, to make another do this, and do it with a simple command, let us see any of them do it themselves. And let them call in the assistance of all their Daemons, let them gather all the magical herbs which they can find in the bosom of the Earth, and come with the whole power of their murmuring words, and with all their charms (we will except none of them, we forbidden them nothing that they can get to aid them) and let them try, if with the help of all their gods to boot, they can do any such thing as these poor rustic Christians effected, nudis jussionibus, by their naked and bare command. Cease, O ye ignorant souls, therefore to scoff and to curse when ye hear of these things: which cannot hurt him at all, but will bring no small prejudice to yourselves. For the Soul is a precious thing; nothing ought to be so dear to a Man as that: which is in hazard by blaspheming Christ. Who is no such contemptible person that you may laugh at him, but, as appears by these things, Deus ille sublimis, etc. That High God, God of God, God from unknown Kingdoms, God sent by the most High to be the Saviour; whom neither the Sun himself, nor the brightest Stars, (if they have any sense) nor the Principalities and Rulers of the World, no, nor your great Gods, or those who feigning themselves to be Gods terrify all mankind with their formidable power, could so much as know or suspect whence, or what he was, he is so great. But now that it is known, and he hath demonstrated it to the World by his Divine works; you had best submit to him, and not imagine he is but one of us. And that truly is good counsel for us all; to acknowledge Jesus to be the Lord, and, submitting ourselves to his authority, to be governed by his Laws: which God from Heaven confirmed by the most miraculous operations of the Spirit, and of the Holy Ghost. It is true we do not see and hear those things, of which the Apostles and they that lived in their days were spectators and auditors: but we have the faithful records of those miraculous works and of their Sermons left by themselves. Registers were delivered under the unquestionable hands of those divine men, of what they had seen and heard, and of what they themselves said and did. That is, the Testimony of the Apostles, and the Testimony of God was preserved and kept in the Holy Books; which spoke the same to the next Age, which their Fathers had seen with their eyes and heard with their ears in the Age foregoing. And moreover, for a further confirmation, that these were the lively Oracles of God (his word transmitted unto them, on which they might rely) they had a continuance of the gifts of the Holy Ghost for some Ages following. As Justin Martyr and Tertullian witness for the second Age after our Saviour: And Origen, Minutius, Arnobius and Lactantius (to name no more in succeeding times) witness for the third and part of the fourth. How could they doubt of the truth of the reports which they had received, when they beheld them still verified, as much as was necessary, in their own days; by the testimony of God himself? And as for the incredulous Gentiles who stopped their ears to these reports, they pressed them very strongly in this manner (to use the words that follow in Arnobius) as we may do those who question or disbelieve the Evangelical History in our own Age. Will you not believe good witnesses of things that were done, unless you see them done yourselves? Shall Authors of certain credit be rejected; who received such things themselves and delivered them to their posterity to be belived, with no small approbation? You will say, who are those? I answer, whole Countries, People, Nations, all that incredulous race of mankind, are our Witnesses and the Authors we produce. Who would never have entertained these things, unless they had been clearer, as we say, than the light. Do you think that the men of that time were such vain lying fools, such sots, such brutes, that they feigned and imagined they saw such things as they never saw? and that they childishly affirmed such things were done, when there was nothing like it? and when they might have lived with you in good esteem, and contracted alliances and kindred among you, would choose to become the public hatred, and to make their very name execrable, without any reason for it? If this story be false, whence comes all the world to be filled so soon with this Religion? Or how was it brought about that so many people, in such distant Countries, and of such different humours, should all conspire and agree together to believe it? Were they drawn away with mere words? And with the danger of their lives followed a poor despicable Preacher, when they saw nothing that was wonderful for strange, to persuade them to this worship? What vain, senseless imaginations are these? Therefore they believed, and suffered themselves to be torn in pieces rather than deny it; because they saw all these things done by him, and by his Preachers: who were sent through the whole world to carry the benefits of our Father to mankind, and to bestow the gifts of healing both on their Souls and Bodies. But our Writers have not set these things down faithfully. They have extolled small matters, and ambitiously magnified them beyond their just proportions. Why so, I beseech you? By what reason shall we believe any of your writings, if this History of ours must be rejected? In which but a few things, of the many that were done, are recorded by men of truth and honesty. Did any God come down from Heaven, and write with his own hand, the stories that you believe? Or is there any thing of that nature writ against ours? Then you believe men, and so do we. Your Books were writ by men, and so were ours. And whatsoever you will say of ours, look for the same to be retorted upon your own. Will you have all things contained in your writings to be true? so are all contained in ours. Do you say ours are false? the same we say of yours. And how will you help yourselves? You cannot say that you saw the things that you believe, no more than we: But others saw them, and therefore you believe them, and so do we. But ours were writ by rude and unlearned men, and therefore not to be believed? Consider if this be not an advantage to our cause, and a stronger reason to conclude that these writings are stained with no lies, but delivered with a simple mind, ignorant how to amplify things, and so set them off with deceitful dresses. As for that which follows concerning the trivial sordid stile, wherein they said the Apostles writ, it does not in the least render the faithfulness of their relations suspected: and therefore I pass it over and omit his reply to it; though I cannot well neglect this pertinent observation of Erasmus in his Preface to his Paraphrase upon S. Luke's Gospel. The language, says he, of the Gospel is so simple and rude, that if any body compare it with the History of Thucydides or Livy, he will want abundance of things, and be offended at as many. How many things do the Evangelists pass by? How many do they but just touch in two or three words? In how many places do they disagree in the order of their Narration; and in how many others do they seem to thwart one another? These things might make a Reader less like them, and not give such credit to what he reads. For on the contrary, they that wrote humane Histories, how solicitous were they about their entrance upon their work? How scrupulously did they weigh their words? What care did they employ to observe a decent order, to set down nothing but what was plausible and exactly described? And with what art do they endeavour to set things lively before our eyes? With what pleasures do they entice and detain the minds of the Readers, that they may not at all grow weary of them? And yet these elaborate Monuments, for the greatest part, are lost; and those that remain are not read with any assurance that they report nothing but the truth. For who is so credulous, as to believe that Titus Livius tells never a tale in his History? But there are millions of men found, who had rather die ten times, than think there is one sentence false in the Evangelical story? Is it not plain by this, that it is not a business of humane power and prudence, but conducted by a Divine virtue? What Philosopher is there that ever had the confidence to propound such Paradoxes as these, with hope to be believed? That one Jesus was crucified, and by his death saved mankind; that he was God and Man, born of a Virgin; that he risen again from the dead, and sits at the right hand of God the Father; that he taught, they were blessed men who mourned, hungered and thirsted, were afflicted, ill-spoken of, and killed for the profession of his name; and that one day they should live again, and see him sit in judgement to give immortality to the pious, and endless pains to the ungodly. What is there plausible and taking in all this? And yet the humble low stile of the Gospel persuaded men of this, so that thousands, millions, will rather forsake their lives than this plain truth; which a few private, unknown, poor, mean disciples of his delivered to the World. What should move us then to distrust these records of the faithful WITNESSES of Christ, which are come down to us, through the hands of all Ages since, so as they were delivered to them? What do we see now, more than our Forefathers did in Arnobius his days, or those which succeeded, that gives us any cause to suspect their truth? Are they altered from what they were? If any company of men had been so bold as to venture at such a change, they would first have mended the stile no doubt, and placed things in greater order and method, according to the exactest rules of art. But that they are untained an uncorrupted, and, in no material passage, vary from what they were in former Ages, appears by what all Christian Writers have transcribed out of them into their Books, which agrees with that which we now read. They are the same now that ever they were. They contain a relation of those things, which converted, as Arnobius says, the incredulous world: who did not want wit nor learning no more than we; but saw great reason to renounce all the fables which had been told of their Gods, and to believe what they read here concerning Jesus. For it is the testimony of God Almighty, they evidently perceived, that is recorded in those Books. Which when we receive, our faith will not be less divine than theirs in the first Age: because we both receive the Witness of God, only they saw or heard it, and we read the record of what they saw and heard. Which makes no considerable difference 〈◊〉 the nature of the testimony. For the 〈◊〉 ●●ny of any man standing upon a●●●●ed record, is as good an evidence, 〈◊〉 he were alive in person to give it. No man loses his cause when his Witnesses die, if they have already given their evidence in any Court of Record. And therefore there is no reason that our Lord Jesus should lose his authority among us, because the Apostles his WITNESSES have left the world, and so has the WITNESS of the Spirit and the Holy Ghost: since that which they testified to mankind stands upon authentic record, in the holy Gospel, which cannot with any show of reason be questioned: For if we do not allow this way of conveying down a testimony to future times, we can know nothing of what was done before us. And by denying all credit to these writings, we shall only teach posterity how little credit is due to any of ours. Nay, we shall shake all men's titles to their estates: and Kings will not be able to keep their Crowns fast upon their heads. Nothing will be certain, but it may be questioned whether all the Records in the Tower, and the public Acts of former Kings and Parliaments be not mere Forgeries. Besides, no body in those days ever went about to disprove what these Witnesses of Christ preached and have writ. Neither Jew nor Gentile undertook to show that these things were only devised for his credit. There were too great Testimonies from Heaven still remaining in the Church for several Ages, to confute such a slander. And therefore all that the Devil himself could think of to shake men's belief, was to set up some wonder-workers of his own, to confront Jesus: and as it were to vie miracles with him and his Disciples. But all were so soon scattered, like mists before the Sun, that they appeared to be but thin shadows in comparison with the living SPIRIT of God, that was in the Church, which baffled and overcame them all. Insomuch that Origen assures the Heathen, and they never went about to confute him, that there were not above thirty of Simon Magus his followers then to be found in the world; though he had made diligent enquiry after them, by travel into all parts. They were all vanished, though he made a great noise for a time, whilst the followers of Jesus multiplied and increased, even by their persecutions. Nor could Apollonius afterward gain any Proselytes, that continued; but his fame soon died together with himself. Whereas the authority of Jesus bore up itself against all the opposition of the Roman Empire, and not only was supported, but advanced, and prevailed more and more: their barbarous cruelties only making it grow the faster. For herein, as Lactantius observes, the faith and constancy of Christians was bravely displayed. Men thought they did not without cause abhor the Heathenish superstition, when they saw them rather die than do that, which others doing, lived and enjoyed the greatest worldly prosperity. It made them inquire what that good was, which they defended even unto death: which was dearer than all the pleasures and glory of this world. The people heard them in the midst of torments, glory in Christ Jesus. And whilst they enquired who he was, the truth of the Gospel was divulged and spread abroad among them. Their sufferings brought many to see their Martyrdom; and there they saw that which moved their enquiry; and by their enquiry they were satisfied, and learned to believe in Jesus as those Martyrs did. But it is time to put an end to this Chapter, which I shall conclude with a few remarks upon some places of the holy Books, relating to the testimony of the Apostles, or those that followed them. The first is in the 2 Cor. vi. 4, 5, 6, etc. where you read how the Apostles approved themselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labours, in watch, in fastings, by pureness, by knowledge, by long-suffering, by kindness, by the Holy Ghost, by love unfeigned, by the word of truth, etc. In which words, if they be well considered, you will find every one of these three WITNESSES, which S. John says, gave testimony to our Saviour on Earth: so that he might be said to come in the ministry of the Apostles, by Water, and Blood, and the Spirit. They expressed the Holiness of his life, by their pureness, by their long-suffering, by their kindness, by love unfeigned, by the armour of righteousness on the right hand and on the left; that is, they were every way appointed and armed with integrity against all calumnies; there was none that could touch their reputation, and say that these men had any worldly design. And as they witnessed to him thus in their holy lives, so they did in their holy doctrine, by knowledge, and by the word of truth, preaching the Gospel sincerely, as those that studied not to please men, but God who trieth the hearts. And they were made conformable also to his death, and thereby continued the witness of the BLOOD, in much patience, in afflictions, in necessities, in distresses, in imprisonments, and all the rest of the hardships here mentioned, which I need not transcribe again. And lastly, He forgets not to remember them of the Witness of the SPIRIT which they brought along with them: For he says they approved themselves as ministers of God, by the Holy Ghost, and by the power of God. That is, beside all the other Divine gifts wherewith they appeared, they confirmed their doctrine by many miraculous works, which could not be done but by the power of God. Thus they became not only his witnesses, as our Saviour said they should, xxiv. Luke 48. but they witnessed to him after the very same manner, that he had taught in his example; by Water, by Blood, and by the Spirit. And therefore when he exhorts Timothy to preach the Gospel, and to be strong in the grace of Jesus Christ, and to commit the charge of preaching also to other faithful persons, He enforces his persuasion by this argument; that the things he was to deliver were only such as he had heard of him among or by MANY WITNESSES, 2 Tim. two. 2. He learned them by so many good evidences which S. Paul had given him, that he need not fear to speak them to any man, much less doubt to commend them to other faithful preachers (upon the same account that he had received them) that they might be able to instruct posterity. Such, one would think from what hath been said, were those TWO WITNESSES mentioned in xi. Rev. 3. men of an Apostolical spirit, whom Jesus raised up, after his prime Witnesses had left the world, to justify still by all manner of arguments that great Truth, which they had preached and sealed with their Blood, and God had sealed by the testimony of the Spirit. The next words indeed seem to import that the whole body of Christians, whom they instructed, joined with them in this testimony: But still these great ministers of Jesus Christ, the guides and leaders of those Christians (whosoever they were, and in what times soever they lived, I meddle not with such difficulties) were his most eminent Witnesses. Who preached the Gospel with such power, that it excited against them the fury of unbelievers, who could not endure that such Witnesses should speak for Jesus. For they testified to him these three ways here mentioned (which is all that I allege this place for, not taking upon me to interpose in the controversies there are about the explanation of this Vision) by Water, Blood and the Spirit. First by Water, if we understand thereby, their holy preaching and living. For it is said, ver. 3. that they had power to prophesy: which signifies that they were endowed with extraordinary gifts (for Prophets were next to Apostles in the Church) to interpret and expound the holy writings; and prove out of Moses and the Prophets (as our Saviour did, xxiv. Luke 27.) all things that concerned him, both his sufferings and his glory. And this they did clothed in sackcloth; that is, in the habit of mourners: for the abominations, I suppose, which they saw committed, and the provoking infidelity of those to whom they preached. Which was a notable mark of their great piety and charity, as you may learn from ix. Ezek. 4. and v. Matth. 4. They are said also to be the two Olive-trees, ver. 4. that is, like Zerubbabel and Joshua, (two famous persons among the Jews after the captivity, who were represented by this Emblem, iv. Zach. 3.) King and Priests unto God; men endowed with great authority and illumination from above, and with as great purity. For they had so much of the oil of gladness, that they imparted it to others: to the Candlesticks; that is, the Churches wherein they shined. For so S. John teaches us, in the beginning of this Book, to interpret Candlesticks: which is a great argument of the excellency of these men, who by the witness of their life and doctrine, made all those who were under their care, to testify, some way or other, to the same truth that they did. At least by their lives; for they are said to stand before the God of the Earth. Which is an Hebrew phrase, signifying to minister unto God, to be employed in his worship and service, as the Priests and People were at the Temple: and therefore sets forth the piety and devotion of these persons, whose business it was to serve God, even then when it was most dangerous so to do. And as by Water, so by Blood also they bore witness of him. For they had war made against them, and in the fight, since they would not yield, they were killed, ver. 7. Nay, it was notorious to all, that their persecutors had not only drawn the sword against them, but that they had resisted unto blood: for their dead bodies lay in the street of the great City, ver. 8. and they would not suffer them to be put in graves, ver. 9 which shows the enraged malice which they bore to these zealous WITNESSES: who had tormented them (ver. 10.) by the sharpness of their arguments, and by their constant reproofs of their infidelity and wickedness. Nor was the Witness of the SPIRIT wanting: for they approved themselves as Ministers of God, to speak in S. Paul's language, and Witnesses of Christ by wonders and miracles so great, that they might be compared to the two great Prophets Moses and Elias, who appeared with our Saviour on the holy Mount. For they sent fire out of their mouths (ver. 5.) and had power to shut up Heaven that it should not rain, (ver. 6.) both which were the known works of Elias. They had power likewise over the Waters, to turn them to blood, and to smite the Earth with all plagues, as often as they pleased, ver. 6. which is the plain description of men like to Moses: who brought such plagues on the Egyptians as these had power to do upon those who were like them; both in hardness of heart and in oppression of the faithful servants of God. And therefore I suppose they are described with a power to hurt and destroy, rather than with that healing and saving virtue wherewith the first Witnesses of Christ principally came, to signify that their rebellious enemies should be punished for their rejecting Jesus, and doing despite to the SPIRIT of grace: which once came to them in a more healthful and salutary manner, casting out Devils, turning Water into Wine, healing all manner of Plagues and Diseases, and that as often as they themselves pleased to desire. And more than this you read (ver. 11.) that after the time appointed by God for it, he restored these Prophets to life again: and thereby made their testimony something like that of his Son's. That is, men animated with the very same spirit stood up in their place, to the amazement of all their opposers. Who were so far from being able to hurt them, that they were as safe as if they had been in Heaven. The presence of God was with them, as in the cloud which preserved the Israelites from all danger: And he advanced them to great honour, by the Heavenly gifts wherewith they were adorned. As Elias is said to come though he did not appear in person, but another in his spirit and power; and David is said to be raised up to reign over the Jews (xxx. Jer. 9) because his Son, that is, Christ was set upon his Throne: so did the Spirit of life from God enter into these witnesses, and they stood upon their feet, when he raised up other Apostolical persons in their stead, who were not less eminent than those who were dead, but full of the same spirit of wisdom, holiness, burning zeal, and might and power also from God. This frighted all their enemies, as well it might, when they saw the Christian Cause would not die, do what they could. But if they killed some, others started up in their room to witness unto Jesus, and assert the same truth; by wonders, by their admirable preaching, by their holy life, and by death itself; if nothing else would satisfy them. For thus all the MARTYRS testified to him. Whose BLOOD witnessed not only that they believed his Religion, and that they valued the favour of Jesus more than their lives; but that they had very good reason so to do: or else men of such wisdom would not have endured such torments as they freely exposed themselves unto, with so much cheerfulness, as we find they did. For as S. Hilary tells us, Some gloried in the chains which they wore in prison; others being beaten till they died, did nothing but give thanks; others readily laid down their necks to be cut off: and more ran to those piles, which they saw built to burn them; and, with a devout haste, leapt into those fires, at which the ministers of their torments trembled; and there were those who were thrown into the Sea, not as if they were to be drowned, but went to partake of the refreshment of eternal bliss. So he writes upon those words of the Psalmist, lxv. 10, 12. Thou hast tried us, as silver is tried: we went through fire and water, etc. The fruit of which was, that thereby many were converted unto Christ. Their death gave life to others, who seeing their zeal, their constancy, their meekness, their patience, and their charity, became Proselytes to that faith for which they suffered. A new race of illustrious Martyrs risen up in their stead, in whom they yet lived. For there was no other cause (as that Father adds upon the following Verse) why they gave themselves as whole offerings to Christ, but that by the example of their Faith and Martyrdom, they might instruct many more to be Martyrs. Nay, their BLOOD did not only water many young plants, and made them grow to their perfection; but He tells us a little after, in his exposition of the same Psalm, Plures scimus, etc. We know many who were wholly ignorant of the Divine Sacraments (i. e. the Christian Religion) that by the example of the Martyrs run to Martyrdom. No wonder then, that these above all others have been called the WITNESSES of Jesus (for that's the interpretation of the word MARTYR) and that Christians were forward even to kiss their wounds, and to embrace their dead bodies, as the remains of those who had done most eminent service to our Lord. Who himself therefore witnessed to them after they were dead, and declared that their blood was very dear and precious in his sight, and that it had sealed nothing but the truth. For there can no other reason be given but this, why at the Monuments of these MARTYRS or WITNESSES our Saviour was pleased to have so many miracles wrought afterward, and before such a number of people, that Porphyry himself (as we learn both from S. Cyril and S. Hierom) though an avowed enemy of our Religion, could not but acknowledge them. They still spoke and bare Witness to Jesus by these wonderful works, when they were dead; or rather Jesus spoke for them, as I said, and declared from Heaven that these were his faithful Witnesses, whose word ought to be believed, whereby they had declared him to be the Lord. A PRAYER. WHO would not believe on thee, O Lord? who would not magnify thy Name? For great and marvellous are thy works, just and true are thy ways, thou King of Saints. All Nations ought to come and worship before thee, whose Majesty and Glory is so many ways made manifest. Thou hast raised poor and ignorant men to be mighty Ministers of thy Grace, and Witnesses of thy Resurrection, and co-workers with thee for the illumination and conversion of the world. Blessed be thy name, for all the glorious Lights which have been in thy Church in every Age; by whom thy holy Faith hath been preserved and propagated to our days. Blessed be thy name, for all the Martyrs who sealed it with their Blood: and for all the Confessors who freely acknowledged thee, with the danger of their lives. Great was thy glory which shone in their most exemplary holiness, fortitude, patience, love unseigned both to friends and enemies; and in that mighty power whereby they approved themselves as the Ministers of God. Thanks be to thee, O God, the Lord of Heaven and Earth, for the comfort of thy holy Scriptures, wherein we read the story of our Saviour's wondrous love; and of that most miraculous power which appeared in him, to testify unto him, and at last raised him from the dead, and advanced him to the throne of Glory. From whence he sent the Holy Ghost, to endue his Apostles, Prophets, Evangelists, Pastors and Teachers, with power from on high; that they might be his Witnesses, and commit that which they had received to faithful men, who should be able to teach others also. O God, I cannot but again adore thy incomprehensible love, which can never be sufficiently praised. Who can understand the exceeding riches of thy grace, that thou whose naked glory is too bright for our weak minds to fix their eyes upon, wouldst be pleased in most admirable condescending love, to manifest thyself and visit us in our flesh? Thou art infinitely above the greatest of us; who are far less worthy to approach thee than the lowest creature in this world is fit for our friendship and society. So much the more marvellous is thy unheard of love, that thou wouldst admit us to such a near relation unto thee. So much the greater is our happiness, that in Christ Jesus thou hast made thyself our portion, and designed us to be eternally blessed with thee. Great was his care and kindness all the days of his flesh, towards the most miserable wretches: who received the greatest tokens of his love. I rejoice now to think with what tenderness he received the poor, fed the hungry, visited the sick, cured the diseased; and when he had left the world, communicated the same power unto others, that they might exercise the same charity that he had done. I see both the power and goodness of our Lord, in all those works of wonder which he did. I see that his mercy endureth for ever, which hath preserved a faithful record of these things, that we through patience and comfort of the holy Scriptures might have hope. Now the God of all grace inspire me and all other Christian Souls, with the same faith, love and ardent zeal, which was in those burning and shining Lights, the Witnesses of Christ. That we may be followers of them, as they were of him: and acknowledging the same Lord, being members of the same body, partaking of the same Sacraments, and living upon the same Heavenly food; we may lead the same holy lives, in hope to shine one day with them in the same celestial glory. Help us to continue in the things which we have learned, and have been assured of, knowing of whom we have learned them; that we may not at any time let them slip. For how shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; thou, O God, also bearing them witness both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to thine own will? May we always carefully lay up and preserve these sacred truths in our heart, which were in so glorious a manner delivered to us! May they work there perpetually with great power, and be reverenced as the holy Oracles of God May they be the spring of all our motions, throughout the whole course of our life! That with an even steady pace, whatsoever dangers come in our way, we may walk on towards that happy place, where those holy ones rejoice for ever with our Lord. To whom with the Father and the Holy Ghost, be given by us, and by those glorified Spirits, and by all the Angels in Heaven, everlasting Praises. Amen. CHAP. IX. The Use we are to make of their Testimony. IT is time now to bring this Discourse to an issue: and, having examined all these Divine Witnesses, taken their proofs and depositions, and found their testimony, upon due enquiry, to be good and legal, to consider with ourselves what we have to do, and what judgement we will pass now that we have heard their evidence. God the Father of all, says that Jesus is his Son; the Word himself appeared oft to justify this Truth; the Holy Ghost came down from Heaven to attest it; the Prophet of the Highest proclaimed it; the holy life of our Saviour spoke as much; and his Bloody Death sealed it; to which the Spirit set its seal also, and undeniably witnessed that blood was sacred which he shed, for a testimony, upon the Cross. All these have done their part, all that Witnesses by their office are to do, for the making of this good, that Jesus is the Son of God. That which remains is our task: who are bound to consider, and seriously ponder, and impartially judge, and then faithfully improve their sacred Testimony, that Jesus may have the glory that is due unto him, and we may have that benefit, which God by him designs to bestow upon us. I. And first of all let us consider awhile the great weight and importance of this Truth, that Jesus is Gods Son. If the whole frame of Christian Religion did not rely upon it; there would not have been such care taken to settle it, and lay it deep in our hearts, by so much labour and strength of argument. It is equally to be laborious about a trifle, and to be superficial and slight in things of greatest moment. No man of sense will, with a great deal of diligence, summon together a number of Witnesses, to make good that which, when it is proved, it is indifferent (as to any thing that depends upon it) whether it be true or false. No question there is a considerable interest of ours, which is concerned in this truth; else the Holy men of God would not have called HEAVEN AND EARTH TO WITNESS and bear their testimony to it. The Father, the Word, the Holy-Ghost would not have concurred with the Water, the Blood and the Spirit to assert and maintain it; but that all is little enough to justify it, and that it is a thing of which we cannot but desire the greatest assurance. It is (1.) the Foundation of all other Truths in the Christian Religion, as you may read, 1 Cor. three 11. xuj. Matth. 17, 18. It is the Rock on which the Church is built; the Ground that supports the whole Fabric: which if it be infirm and rotten, all falls to rubbish and confusion. And therefore (2.) the Devil laboured to undermine this Truth above all others. Like a subtle Enemy, when the Apostles as wise Master-builders had laid this foundation, he employed false Teachers and counterfeit Apostles, as so many Pioners, to work under this, and lay their trains to blow it up: which he knew was a nearer way to ruin all, than to plant his Batteries against the building only. The History of the first times afford too plentiful instances of this. For we find there arose many Anti-christs, 1 Joh. two. 18. and many false Prophets went out into the World: iv. 1. And the very spirit of Antichrist, as he tells us, vers. 3. was this, to deny that Jesus, who came in flesh (in a mortal condition and subject to our miseries) was Christ. They would not have it thought that any one who suffered so vilely, was the great KING that had been so long expected. Or if they believed Jesus to be a great Prophet, and that he was raised from the dead, and rewarded for his labours in Heaven, as other Prophets were; yet they denied that he was made LORD OF ALL, the Head of the Church and of all Principalities and Powers; who was to be honoured by all Men, even as they honour the Father. And therefore (3.) the Apostles employed as great care and earnest endeavour for to strengthen and support this weighty truth, as the Enemies of Religion laboured might and main, as we say, to weaken and overthrow the belief of it. This was the thing they every where preached, as you read in the History of the Acts of the Apostles. And for this very end S. John wrote this Epistle, to confirm his Disciples in this Faith, against all the subtle opposition of their adversaries; as you may collect from many passages beside that which I have expounded. And it was the thing aimed at also in his second Epistle, where he rejoices to hear that they walked in the truth, vers. 3. and cautions them against those deceivers and Antichrists, vers. 7. And indeed (4.) it was the great note of difference between the true Prophets and the false, as you may see, 1 Cor. xii. 3. and in the place now mentioned in this Epistle, iv. 1, 2. which also (5.) makes him command his Disciples, that if any one pretending to the Spirit did not acknowledge this; they should not use the common civility to him, of bidding him God speed, two. Epist. 10. And if any man apostatised from this faith (which is the last thing I shall mention) S. Paul pronounces a most dreadful curse upon him, and wishes or predicts the Lord would come and speedily execute it, 1 Corinth. xuj. 22. For whosoever transgresseth and abideth not in the Doctrine of CHRIST, hath not God: 2. epist. of S. Joh. 9 This being a truth therefore of so great moment, as appears by these considerations, and by the many Witnesses to which S. John here appeals for the proof of it; let us be sure to settle a sense of its concernment to us, in our hearts; and then to think often of it, and study it so thoroughly, that we may perceive both the truth and importance of it: or else we shall prove ourselves despisers of God, who do as bad as say, that it was a needless pains which he bestowed, in giving so many evidences of that, for which we have no regard, or no list to bring to trial and examination. And that truly, I doubt, is the temper of most Christian People at this day. They think all discourses on this subject useless or little worth; because they prove that which they believe already. Heathens might reap some profit by them, but what, say they, have we to do with them? But while such thoughts as these have too long possessed the drowsy Christian world, they remain, alas! in the very dregs of Heathenism, with a little smack or taste of Christianity. It is a sad thing to consider, but so it is, that they who cannot endure to think upon what ground their belief stands (because they would not put themselves to the trouble of understanding it) are of that base temper which is the mother of Idolatry, of Mahometism, and of all spurious Religions in the World. For what is it makes Men worship the Sun, Moon and Stars, or address their services to dead men, nay to a piece of wood, or a red cloth, or some such paltry thing? what makes Mahomet so reverenced, by a great part of the World, as the Prophet of the Highest; but that they have ever been so taught, and it is the custom to honour him? They examine no further, nor inquire for any other reason; that is, do not observe that there is no other reason for their belief. Upon the very same account do many receive Jesus for the Son of God; He hath no better footing in their Souls, nor stands upon firmer grounds, than Mahomet, or the Sun, or an Idol does, in the opinion of other men. There is no other reason, as far as they know, but only the common practice of the place where they live, why they honour him as the great Lord who governs all. Is not this a foul dishonour to our Saviour, to have no better subjects, nor a stronger hold, than this, of their hearts? How little is he beholden to those, who can justify his Title, upon no better principles, than others make use of in the behalf of the Usurpers of Divinity? But it reflects the greatest shame in our own faces, that we should have such plentiful and good evidence in our Books, and none at all in our minds. What is that respect worth which we pretend to Religion, if a false would have been accepted with as much affection as we have for the true; had it not come too late? The People would have Christ's Ministers to move their affections; to carry them away with a torrent of words, and earnest expressions. But to what shall they carry them? stay a while and answer that question. If it be not to that which is true, they will do you wrong to hurry them so violently and in such haste, to that from which you ought rather to run away. Now how shall you know whether it be to the Truth or no? Must it not be proved by good reasons; must they not make it evident and clear that they propound something which ought to be entertained, before they can safely move any man's heart to embrace it? But to what purpose is all this done, if after all their labour, you will not consider it? If all this must be passed by as dry stuff, and you will gape only for the application? Consider, I beseech you, that if the affections you desire should be stirred, be not grounded on good judgement (which must be settled on some weighty reason) they are so far from being so good as they ought; that they may soon prove very hurtful and bad. They dispose a man to be an empty Enthusiast; to be rapt away with any passionate, though idle, story; and to be set on fire by zealous expressions for any plausible though dangerous error. In short, such affections are indifferent to be either good or bad, as it chances. Therefore if you would have our Lord commend you for being of his Religion rather than of any other; if you would have the praise of it; study well such things as these, which from the Holy writings I have propounded to be considered in the foregoing Treatise: for you see the very bottom of his Religion stands upon them. So shall you be satisfied also that your affections are truly good, when you are moved with love towards him, because you are sure and know (as S. Peter speaks, vi. Joh. 69.) that he is that CHRIST, the Son of the living God. Do you not think that many have a very tender melting affection for the Blessed Virgin Mary; and that they are full of devotion to several other Saints, and feel a great passion sometimes in their Prayers to them, or in their commendation of them? Have a care, lest your affections to the Lord Jesus be no better than these. How can you think that they are of an higher strain, more than mere natural and imaginative things; if you have no better reasons to prove that he is to be worshipped, than they have to build their respect upon to those? If you receive him for the King of Heaven, upon the same account that she is set up for the Queen (because it is the common opinion, which you have sucked in with your Mother's milk, etc.) your love to him is just like their love to her: nothing Divine nor Heavenly, but a natural passion, which is as ready to spend itself upon any other person, as on himself. And here it will be fit to add, that we ought to be very cautious what we believe; because there are so many cheats in the world. And of those above all others we ought to be well ware, who would have us use no caution; but greedily swallow, without any chewing, that which they deliver to us upon their word. God you see would not have us believe without good reasons; and reasons proportionable to the weight of the thing, which we are to believe. His Ministers appeal to the testimony of known Witnesses: and where Witnesses offer themselves to us to prove any thing, it is our duty sure to hear and examine them. And we ought not to surrender our belief to any thing carelessly; nor, either out of idleness and sloth, or being over awed by the confidence which any men assume to themselves, content ourselves with an implicit faith: neglecting to search, and prove, and try all things, which demand to have no less than our Souls resigned up unto them. For that which commands our understanding, and hath got authority there, hath a right to govern our Will and command the whole man. And therefore we had need take care what we suffer to seat itself in that throne; for according as our opinions and judgements are, so will our inclinations be, both in our affections and in our lives. It is a great commendation which Socrates gives Gebes, that he was careful to inquire into all things, and duly weigh them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and would not presently believe that which any body said, though otherwise he had sufficient respect unto him. That wariness which was in an Heathen sure doth as much or more concern us Christians. Who ought to suspect those who would have us believe them, without putting ourselves to the trouble of much search. It is a sign they mean to deceive; for if God himself doth not expect to be believed, unless there be good witnesses for that to which his Ambassadors demand assent; why should men be so presumptuous as to ask us to believe them blindly? Or why should we be such obedient fools, as to do more for them than God would have us do for himself? He hath given us eyes, and therefore we ought to look about us, especially when men bid us wink and take any thing upon trust. He hath endued us with Reason, and therefore we ought to sift and try, and examine that which is propounded to us. And if any body say, do not try nor examine; you are not able to discern the differences of things; believe as we teach, for we cannot deceive you: mark that man or company of men, as the greatest Deceivers. Who intent to impose something upon you, which will not abide the test; and for which they have no good proof, if their pretences be examined. You may be sure if they were well furnished with proofs, they would not fear the trial, but desire to have all brought to the touchstone, that Truth may be differenced from its counterfeit. No body refuses to be judged, but he that knows his cause is naught, and fears he shall be cast. Such men had need do all they can to lurk in the dark, and put off their stuff when no body can see what it is; who know it is deceitfully wrought, and will not abide the light. They do wisely and as cunning Merchants, who make up in words and great assurances of their honesty, what is wanting in the goodness of their wares. But why we should have so little wit as to take their words, who can tell? We must answer for this folly, no doubt, to Almighty God; who hath given us more understanding if we would use it, and taught us by himself to call for good witnesses of that, which is offered to us for a truth. And the more strictly we examine these which S. John here alleges, the better we shall be satisfied that they intent not to deceive us. Which is a mark we should always have much in our eye, when we are enquiring after Truth. If the more we search, consider and ponder the proofs which are brought, the better they appear, and the clearer they grow; it is a very good sign there is nothing wanting to make it fully entertained, but only longer thoughts, and greater and more serious consideration. As on the other hand, we have great reason to suspect and turn away from that, which the longer we weigh its proofs, the lighter they seem: and the propounders of them also begin to shift and shuffle, till they have put all into a mist, in which we can see nothing, but that they are at a loss, and are fain to puzzle us, because they cannot clear that which they were about. Thanks be to God there is nothing of this in the evidences we give, for the true Christian Religion. They are plain and perspicuous, and show themselves in a greater brightness, the more we look upon them, and the better we are acquainted with them. Search and try what has been said, and the light of the glorious Gospel of Christ will shine with greater lustre in your eyes, and you will confess with S. Peter, 2 i 3. that he hath called us to the knowledge of him, by glory and virtue; that is, by a most amazing power of God, which declared him to be his only Son, our Lord. II. Let us therefore in the next place, consider seriously, how excellent and perfectly rational the Faith of Christians is. There is nothing founded upon such Authority, as our most holy Religion. It is no childish, silly thing, to be a believer. A man doth not betray his weakness and easy credulity, when upon examination and search he suffers his Soul to be planted with these new Principles; but demonstrates the strength, the nobleness and ingenuity of his mind, which can discern and judge aright: for nothing can pretend to so much reason as they. There are a vast heap of things, which I could here accumulate, beside those which I have treated of, to make good this assertion. But because the method of the Apostle which I have followed, is so clear and easy, and the Witnesses so full and pregnant, that every one of them affords us many evidences; I will content myself with a brief review of what hath been said. Which will be sufficient to convince us, that our Faith is the highest improvement of our Reason; and doth not debase, but clevate and raise our understanding, upon the surest grounds of Divine demonstration. For if you consider what Testimonials they brought along with them, who have pretended to speak in God's name, you will find there is nothing comparable to the Witness which God hath given of his Son. No, not in that Religion which was really founded by his Authority; much less in that where there was only the Name of God pretended, without any Power. I. Mahomet, I mean (to begin first with the latter of these) took upon him to be the Apostle and the Prophet of God; greater not only than Moses, but than Jesus himself. And such was his confident brags of Revelations from God, that among a company of wild Arabians, whom Algazel acknowledges to have approached the nearest to Beasts, of all other men, He made some proselytes to his belief. But what proof did he give, that he was divinely sent? Was it ever heard that God spoke to him so much as once, as he did often to our Saviour? At what time, or in what place, and in whose audience did God say to him, Thou art my Prophet? When did a voice from Heaven come to any three, or but one man, and say, This is the Apostle of God, hear him? It is a marvellous Providence of God, that this Impostor, who wanted no confidence, should never adventure in all the relations he hath made of himself (quite contrary to our Lord who wrote nothing of his own life, but left all to his Disciples) to tell any such story as this, for his greater credit and glory among his followers. We read indeed of some idle tales which he reports, of an Angel speaking to him; and of his ascension into Heaven, I know not how many millions of miles: But what witness was there of these things? what was his name, who saw the Angel appear to him? or who stood by, when he was transported and carried out of sight, as he dreamt? Or when and to whom did Moses or any one else appear, and verify it, that he had been with them in glory? If we must take his own word, which is all we can hear of to vouch it, than we must not refuse to believe every foolish fellow, who has impudence enough to pretend to prophesy. But what then will become of the faith of Mahomet himself, if the sword were out of his hand? Let us hear such a man as John the Baptist (whose piety and virtue is attested by those who were no Friends of our Religion) affirm that he heard and saw such things as he reports; and we will be content to abate them the Apostles, and such a multitude of people, as heard God say he would Glorify his Name, in our Saviour. And in what Glory hath that false Prophet appeared since he left the World? Whose eyes hath he struck out, with the brightness of his countenance? Nay, by whom hath he been so much as seen since he was buried? I need not put the question about his Resurrection, for they never pretended it. Only the sottish people would not believe when he died, that he was really dead, but said he was taken up to Heaven, as Jesus was. And Omar, one of his successors, threatened death to them that should say he was dead; for he was only gone away as Moses did into the Mount, and would return again. From whence perhaps arose that vulgar error among us, that the Mahumedans expect the return of their Prophet * See Poceek. in Gregor. Abul Phar. p. 180. 264. . But Abu Becri proved to them out of the Alcoran, that He was to die as other Prophets before him, and so appeased Omar and the multitude. And was it ever heard that the Holy Ghost sell down upon him, in a visible shape while he lived? There is not one of his own followers (as the learned Mr. Pocock assures us) who makes any mention, so much as of the Pigeon, which, as we commonly tell the tale, was wont to fly to his ear, as if it whispered some revelation to him. There was not that small imitation, of what is recorded of our Saviour. Much less was there any such glorious body seen descending on him, as that which came down like a Dove, and crowned our Saviour's head. The Heavens never opened to him; nor was he transfigured in the presence of any of his disciples. Where are the Books that can tell us of any such thing? or so much as of any miracles, which he wrought to confirm his Doctrine? He himself says in his Alcoran more than once, that he was not sent with Miracles, but with Arms. And though his followers afterward pretended that he did work miracles, yet they never pretend they were done frequently; and most of them are very ridiculous and useless; and their learned men do not at all rely upon them, nor think he proved his Prophecy by this means. There is no news of any blindman's eyes that he opened, or of his making the lame to walk, or cleansing a poor Leper; much less of a deadman's hearing his voice, and arising out of his grave, and of such like things done by his followers: which we are sure, from eye-witnesses, our Lord did, and gave those that testify it power to do the same wonders. And if we go to inquire of the Witness of Water, in Holiness of Doctrine and Life; what a sink of dirty stuff is his Alcoran? The pleasures of the flesh are the highest that he had in his thoughts to propound to his followers. His Heaven is no better than a sensual Paradise. But as for the joys of the Holy Ghost, or a taste of any spiritual delights, he seems to have had no more sense of them than a Swine. How should he, being an impure lascivious beast himself; who had seventeen Wives, besides Concubines? And not content with these, took another man's Wife (the wife of his servant Zaid) and pretended a revelation for it. Which, he had the impudence to say, told him that God was not only well pleased he should have her, but took it ill he had abstained so long from her, out of fear what the world would say. Whereas he ought to have feared God, rather than men. What could be expected from such a Brute, but such a Book as he has left; a mere heap or dunghill rather of filthy nonsense? And if we inquire further for the Witness of BLOOD, we can find none but the Blood of other men, which bears witness that he was a false Prophet. For his business was to shed the blood of his opposers, rather than to give his own, as a testimony to the truth. The sword was his principal weapon, to subdue men to his belief. He did not persuade them by arguments, but compelled them to yield by force of arms. Go, says he, in the nineteen. Section of the Alcoran, and kill all those who will not be converted. He was a Murderer as well as a Liar (like the first Deceiver of all) so that to save their Bodies rather than their Souls, his neighbours found it the best way to submit themselves to his yoke. Did our blessed Saviour use any such violence? Did he come with a sword in his hand and say, Yield your understandings, or your throats? No, he came not to destroy men's lives, but to save them. He would not let his Apostles call for fire from Heaven to consume any body, though it had been as easy for him to do, as to send the Holy Ghost in fiery tongues upon them. He never did any miracle to the hurt of the smallest living creature; though it would have been recompensed by a multitude of noble cures, that he wrought for their owners. It did not please him, that one of his servants cut off but the ear of Malchus, though it was in his defence. He was the good shepherd, who would not kill the sheep, but laid down his life for them. This we commemorate perpetually, to his eternal praise: whereas the false Prophet hath left no other memory, but that he was more like a Wolf than a Shepherd; for he came for nothing but to worry and destroy. But he doth not deserve so much regard, as to be thus seriously confuted; were not all this said, rather to make us sensible of the excellence of our own Religion, than to disprove that which was taught by him. Whose greatest wisdom was, that he chose to begin to make his Proselytes and plant his Religion, among a company of rude People; who were more like Beasts, I told you, than Men. If they had been Men of any understanding, one cannot imagine how they should have given credit to such ill contrived tales, as those which he invented. But we are told by his own followers that the People of Mecca (a place famous for his Tomb at this day) could neither write nor read, but were perfectly ignorant. Nay, Mahomet himself was wont to say, that he was sent by God to an illiterate Nation. Which they expound of the Arabians about Mecca; who were not People of the Book, as they call the Jews and Christians, but as ignorant as they came out of their Mother's Womb (says one of their own Authors) having never learned the art of writing, or of casting account. Which shows how vastly different the beginnings of that Religion were, from those of ours; which was preached to the wisest and politest People upon Earth, as that was to the most rude and stupid. The Greeks and Romans soon saw their Countries filled with this new Doctrine. Nor was it in the power of their Philosophers or Orators to stop its progress. But there were no such Creatures among those wild Arabians, and those Philosophers who arose afterwards of this Sect, were ashamed, it may be made appear by good proofs, of the Alcoran. So destitute they are of any thing whereby to support the Religion of that Book, that they are fain to fly to the Gospel of Christ, from thence to gain some authority to it. There, says the Saracen, in Theodorus Abucara; Christ wrote these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I send you a Prophet called Mahomet; but Christians have blotted it out of their Books. For He they fancy is the Paraclet whom our Saviour promises; and it is one of the Names they bestow upon this Impostor in their writings: who pretends our Saviour foretold his coming, as many have observed out of the lxi. Chapter of the Alcoran * Hacksp. Dialog. de Passione Domin. . Which shows how hard they are put to their shifts, when they fly to us for refuge; and when Ignorance is the greatest security and support to their Religion at this day. It is very remarkable that as our Religion was propagated among the wisest and most learned Nations, by the most illiterate men, merely by the power of the Spirit and the Holy Ghost; so being thus propagated, all the learned part of the World is of our Religion. They that are of any other, are ignorant of good learning, as their great enemy. But this fears not to be tried, because it is sure that knowledge is its Friend, and that wisdom, as our Saviour said, will be justified of her Children. Who clearly see even from their own Writings that Mahomet, at the best, was but an hot Enthusiast, who took his own warm thoughts for inspiration. But he had no assurance of what he said: As the humour wrought he was for new illuminations. It was not his fault that his Disciples had not another Book, which should have put down the Alcoran. For as our famous Professor of this Learning * Mr. Pocock, Ib. p. 178. has observed out of Alsharestanius, when he lay sick of the Fever of which he died, he called for Pen and Ink, that he might write them an infallible Book (it seems as yet he had not done it) to keep them from erring when he was dead. This Omar looked upon as a frenzy, (though Mahomet took it for an inspiration) and said, Alas! the sickness of the Apostle of God is very strong: It is sufficient that we have the Book of God (i. e. the Alcoran) there needs no more. But some were of another mind: and while the Company that stood by contended and strove among themselves, some calling for the Pen and Ink, and others agreeing with Omar, that he was beside himself, Mahomet cried out, Get ye gone, it doth not become you to dispute before me: and so there was an end. But some bewail this as a great misfortune, that he did not write them such a Book, as he then had in his Head: that is, more frenzies and rave of his brainsick imagination.— But it is time to have done with this: which I have said not merely to show how senseless that Religion is, which hath overspread so great a part of the World; but how happy we are who are taught by our Lord and Master Christ Jesus. Whose faith relies upon such certain, evident and divine grounds, that if we did but live according to it; we need not fear but by its power and force it would overcome and vanquish the other, though supported by never so numerous followers. The Lord of his infinite mercy quicken our Faith, that we may outlive them; for it is plain we can so far out-reason them; that there is no more comparison between our grounds and theirs, than there is between the wisest man that ever was, and those blocks of Mecca that could neither write nor read. II. The only Religion that can come into any competition with ours, is that of Moses: who indeed was sent of God, and as became a faithful servant of his, in the House or Family committed to his charge, followed his orders and honestly testified and reported those things which God commanded him to speak, iii. Hebr. 5. But if you seriously weigh what hath been said, you will find the Jews had not such weighty Arguments to persuade them to believe on Moses, as we have to believe in Jesus; who hath abrogated a great part of that Religion. And first for the Witness of the FATHER, the Jews say, ix. Joh. 29. We know that God spoke to Moses. But how did they know it? What evidence were they able to give themselves of it? If it had pleased them to lay aside their passion, and look beyond the prejudices of their education, the proof of it would have appeared so slender in comparison with the assurances they might have had of his speaking to Jesus; that they would never have added those scornful words, which there follow; as for this fellow we know not whence he is. God appeared indeed to Moses in the Bush; and said to him, iii. Exod. 6. I am the God of Abraham, the God of Isaac, and the God of Jacob. And bids him say to the Children of Israel, to whom he ordered him to go, I am hath sent me to you, vers. 14. But which of the Israelites stood by, when God spoke these words to him? What person was there like John Baptist, to be a Witness of this Voice, which was his Commission? What Creature was there with him (but the Flock he was feeding) that could come afterward and say, I was present and heard God call to him out of the Bush? Doth the Voice say any where, I am hath sent HIM; as if it spoke to others besides himself? or what words did he himself hear, comparable to those which God spoke to our Saviour, saying, Thou art my Son, my wellbeloved Son? Nor was the manner alike wherein these two Voices were delivered. One out of the Bush, the other from Heaven. And the Glory wherewith this came to Moses, was much inferior to the glorious appearance of the Holy Ghost descending upon Jesus. An Angel of the Lord you read appeared then to Moses in a flame of fire, vers. 2. But the flame was in the midst of the Bush, not upon Moses. Whereas the Holy Ghost, not an Angel of the Lord, came down at our Saviour's Baptism, when he was sent; and not into some distant place, but lighted upon HIM, and there remained. God therefore is said to DEVIL in the Bush, xxxiii. Deut. 16. but never to dwell in Moses; and the dwelling of God there, was only by the Presence and Ministry of an Angel. Whereas now Jesus himself is the dwelling place of God, as I have proved; and it is God himself, that dwells in him. The Divine Majesty came upon him, and there it settled its abode in his Person. Who is God manifested in the flesh; and whose Glory we behold, the Glory as of the only begotten of the Father; which cannot be said of any other man. All this is so plain, that Moses himself saw this appearance of God to him (though sufficient to persuade him that he was sent of God, because he heard him speak to him out of the Bush) would not prove a demonstration to others; who did not hear or see any thing to make them believe him, nor had any credible witnesses to justify this beside himself. He says as much afterward to him that sent him, Behold, they will not believe me, nor hearken to my voice; for they will say, the Lord hath not appeared unto thee. iv. Exod. 1. And how could he confute them, when they made this exception? unless he had some sensible demonstration to give them that God was with him; which God immediately furnishes him withal (ver. 2.) though nothing like to the Power of our Saviour, as you shall hear presently. All the miracles he wrought were as short of our Lords, as His first Commission was; which you see plainly was nothing so noble, nothing so clear, as that of our blessed Saviour's. Moses himself is sensible of it, and confesses he wanted some Witness that God spoke to him; and that he knew not what to say, when the Israelites bade him prove it. But our Lord needed not to call for any Witness; John the Baptist a great Prophet, as they themselves allowed, was ready of himself (for it was his office) to declare openly that he saw the Spirit descending from Heaven, like a Dove, and abiding on him. He saw, and bare record that this is the Son of God: as the Voice from Heaven, in his audience also, pronounced him. Which a great many People, if need were, could afterward certify; who concluded that an Angel spoke to him, as you have heard from S. John's testimony xii 29. 2. Now if you proceed further and ask for some Witness of Moses his authority, like to that of the WORD (the second Witness to our Saviour) who can hear any thing of it? Do we ever read a word of Moses his appearing in such a Glory, as our Lord Jesus did to his first Martyr S. Steven, and to S. Paul and to his beloved Disciple? Nay, where are the Witnesses that say he was so much as transfigured when he was upon the Mount; or doth he himself ever affirm it? When was his Raiment made as white as Snow? or where (as I shall examine more hereafter) was the bright cloud covering the Mount, which was all clothed with darkness? we read indeed that when he came down his face shone, but not in so bright and glorious a manner as our Saviour's did when he went up into the Holy Mount, and especially after he ascended into Heaven. Then S. Steven, as I have said, saw the Glory of God, and Jesus standing at his right hand; an honour never given to any Angel in Heaven. And the Apostle of the Gentiles saw him again, in a light greater than that of the Sun at Noonday. And to S. John he appeared as the KING OF KINGS AND THE LORD OF LORDS, in such a Majesty as he was not able to bear, but made him fall at his feet as dead. He that weighs such things as these will see, that all the glory of Moses (to use S. Paul's words, 2 Cor. three 10.) was no glory in this respect, by reason of the glory that excelleth. 3. Then if you look for the Testimony of the HOLY-GHOST, I have already noted that it never came down upon him, as it did upon the Founder of our Religion. Much less did he send it upon some select Men after he was dead, who should do as great wonders as himself. And still much less did he bestow it upon all the People, as our Lord did for a while, upon all Believers. There is not the smallest foot-step of any such Honour or Power that he had. For He did not communicate a portion of his Spirit to the LXX. Elders, who were chosen to be his Assistants; but the Lord said to him, I will come down, and take of the Spirit which is upon thee, and put it upon them, xi. Num. 17. which words do not signify, it is true, that he had less, but only that they had more of the Spirit, than before: yet He did not so much as lay his hands upon them that they might receive it, but God took of the Spirit which was on him, and gave it to the LXX. Elders; even to those two who were not there present at the Tabernacle, but remained still in the camp, ver. 25, 26. 4. If you go therefore next to the Testimony of WATER, how transparent is the Purity of our Saviour's Doctrine, above that of Moses. Whose Laws though they contained nothing dishonest, yet burdened the people, to prevent a greater mischief of their running into Idolatry, with a number of precepts which in themselves had no goodness at all to commend them. Nay, the Letter of the very moral Law laid restraints only upon the outward man, so that they who were subject to it little regarded the purifying of their spirits, from those irregular passions and naughty affections, which our Lord expressly prohibits. There were many things also indulged in those days, which our Lord doth not allow. Whose design was, not only to purge the heart, and make the spirit of men much better by all his precepts; but to advance them to the noblest degree of purity and goodness. Where do you read in the Books of Moses, such precepts of meekness, of mortifying fleshly lusts, of kindness to all, and tender compassion, of trust in God, of contentedness with the present, and hope of his mercy in another world, as are frequent and obvious in the Gospel of Christ? Nay, in what place of the Law do you find so much as one command or exhortation to Pray, much less to Pray without ceasing, and to Pray (not for riches, and victory over enemies, and long life, but) for the Divine Grace and favour, for the Holy Spirit, for remission of sins, and for Eternal Life? And now I mention that word, I cannot but desire you to consider how low and poor the Promises of Moses were, compared with those of our Saviour, who hath brought in a better Hope. Of which they could see so little (so dim was the light) in the Law of Moses, that a whole Sect of men who believed in him and received his Law, cast away all hope of obtaining good things in another life, and denied the Resurrection of the Dead. And we must add to all this, that Moses was but the Light of that one Nation; whereas our Lord says, more than once, I am the Light of the WORLD, viij. John 12. ix. 5. Moses washed the Bodies of the Jews; but now the hearts of the unclean Gentiles are purified by Faith, xv. Acts 9 And if you inquire further into the purity of Moses his life, you will find it was not without flaws and blemishes: for he spoke unadvisedly with his lips, and could not bring the people to their rest. But our Lord was perfectly free from all spot, the Lamb of God without blemish: who never spoke the least word amiss, no not in the midst of such torments as Moses never endured. 5. For if you pass on to consider what sufferings and BLOOD testify; Alas! what is the Blood of Bulls and of Goats, to the precious Blood of Jesus? Did Moses seal that Covenant of which he was the Minister, or did he sprinkle the Book of the Covenant, with his own blood? Did he purge away the sins of the people by himself, as our Saviour, we read, did? 1. Hebr. 3. or sanctify them by the offering of his own body once for all, as it is, x. Hebr. 10? Did he die to bear Witness to the Truth? or witness such a good confession before Pharaoh, as Jesus before Pontius Pilate? Was it ever heard, that by the enduring of a shameful and cruel death, he declared to all, the certainty of his Prophecy? Upon what Altar was he offered? And for what cause did he become a sacrifice? This was peculiar to Jesus, to suffer such things as no man ever did; and for this very cause, because he said He was the Son of God. 6. Moses then had need to do some miracles to confirm his prophecy, since he fell short in many other things of giving satisfaction. Such as we have, I mean, who abound in Witnesses to our belief; and hear even this Witness, on which the Jews heretofore relied, speak more plainly and powerfully to us than it did to them. The SPIRIT of the Lord was upon Moses, the people saw by the wonders he did, which moved them to follow him. Though now they are so foolishly mad against our Saviour, that to rob us of this Argument, the Jews say Moses his miracles did not prove him to be sent of God, yet it is manifest by their story, they were, in a manner, his only glory: I am sure the principal, or that which first induced their forefathers to give any credit to him. For when he asked of God a sign to give the people (who otherwise he foresaw would question the apparition of the Angel to him) that they might believe as much as himself, and acknowledge that God sent him, He granted him a power of doing such wonders as flesh and blood could not do, which, it seems, he thought the properest means to convince them. What is that in thy hand, saith the Lord (immediately after the words mentioned before, iv. Exod. 1.) and he said, a rod. And the Lord said, Cast it on the ground. And he cast it on the ground, and it became a Serpent, and Moses fled from before it. And the Lord said unto him again, Put forth thine hand and take it by the tail, and he put forth his hand and caught it, and it became a rod in his hand; that they may believe the Lord God of their Fathers hath appeared unto thee, ver. 2, 3, 4, 5. This was the end for which this miracle was to be wrought. To which he adds another, that if they would not believe him, nor hearken to the voice of the first, they might be convinced by the second; or if they would believe neither, he gave him power to do a third, and bade him turn the water of the river into blood, ver. 7, 8. And accordingly you read, he went and did the signs in the sight of the people, and the people believed: and when they heard God had visited them, bowed their heads and worshipped, ver. 30, 31. After this indeed they disbelieved again, till God drowned their enemies in the red Sea, and then the people feared the Lord, and believed the Lord, and his servant Moses, xiv. Exod. 31. But were any of these works so wonderful, and so powerful to move belief, as those which our Saviour did? It may deserve a discourse (on a fitting occasion) on purpose to show how much Moses came behind him in this, as well as in all the rest. Both the number and greatness of our Saviour's works were as far beyond his, as the strength of a Giant is beyond that of an Infant. He was cut off in the midst of his days, and yet in that three years and an half wherein he lived, after the SPIRIT of God came upon him at his Baptism, he did more wonders than Moses did in forty years; nay, more than had been done from the beginning of the world to that time. And if you regard the quality of them, Moses his taking the Serpent by the tail, and turning it into a rod again, was not comparable to our Saviour's casting out Devils, treading upon the old Serpent, breaking in pieces all his power, by healing all manner of sickness and disease; and giving his Disciples also the same authority and power which was visible in himself. Nor was Moses his hand becoming leprous when he put it into his bosom, and its being restored again by the same means, any thing like to the miracles of Jesus in curing so many old Lepers of all forts, both Jews and Samaritans, wheresoever they came to him to implore his charity. Moses brought a strong East wind, which caused the Sea to go back, and leave the bottom dry for the Israelites to march through; but this was nothing so wonderful as our Lord's walking upon the Sea, as it had been dry land, and commanding Peter to accompany him in the midst of a boisterous wind; and his laying his commands upon such tempests and raging waves, and the fishes also, which all obeyed him. Nay, that great miracle of feeding them with Manna, was not so strange as our Lord's satisfying great multitudes, with five or seven loaves and two small fishes: which were not proportionable to so many thousand stomaches as were filled by them; as the quantity of Manna was to the Armies of the Israelites. Besides that you never read a word of Moses his opening the eyes of the blind, much less of his raising the dead, which our Lord did sundry times. I need say no more to show how inferior he was to Jesus even in regard of his miracles; concerning which the multitude said truly, It never was so seen in Israel, ix. Matth. 33. And yet this was the only thing that convinced that Nation at the first, and made them believe in Moses (as I have proved) before they heard God speak to them, by an Angel, from mount Sinai, at the giving of the Law. That was the most amazing thing of all; but was after they came out of Egypt, and a great while after they had believed Moses was sent of God, as they saw then more fully: and was nothing comparable neither to Jesus' speaking himself to some of the Apostles out of Heaven, and sending the Holy Ghost from thence, with the gift of tongues and divers others, upon them all. And after all that hath been said of the miracles which the SPIRIT wrought by him, where are the miracles that it wrought for him? Did Moses prove himself a true Prophet by rising again, after he was dead and buried? To whom did he appear? With whom did he eat and drink? Or who can say that he ascended up into Heaven? To whom did he appear in glory, except it was to our Saviour (and some of his Disciples) in honour of whom, it seems he had then the favour, and not before, to shine in that lustre wherein they beheld him. In short, God gave not the Spirit by measure unto Jesus, as you have heard before: He had not such a limited portion of it as Moses had, who appears by these things to have been only a servant over the house of God, in which our Saviour had a power as a Son, and that over his own house, iii. Hebr. 5, 6. Thus much hath been said to show the great honour God hath done us in making us Christians. Whose Faith, you see, stands upon such well-laid grounds, that even they who were taught by God had none comparable to them. Herein we have a felicity above all other men that have ever been, if we be but sensible of it; that we are not required to receive any thing from God, but upon such reasons, as far excel those which demanded belief of men in former times, but had not such strength to enforce it. Blessed be God, should we all say, A PRAYER. BLessed be God, who hath not done so for any people. He hath shown us HIMSELF, his WORD, and the HOLY GHOST. Israel hath not seen his Glory, so as it shines in our eyes. And as for his Power and Might, they have not known them, no more than the Promises and the Laws, whereby he now governs us. He hath given us a better Covenant, founded upon a better Blood, which hath brought in also a better Hope, and is confirmed by a more powerful Spirit. Blessed be his Goodness, that our eyes read, and our ears hear those things, which many Prophets and righteous men desired to see and hear, but could not see nor hear them. For it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto us by them that have preached the Gospel unto us, which the Holy Ghost sent down from Heaven, which things the Angels desire to look into. O Bless the Lord with us, ye Angels of his that excel in strength; praise him and magnify him for ever. O all ye Powers of the Lord; bless ye the Lord, praise him and magnify him for ever. O ye Spirits and Souls of the righteous, bless ye the Lord, praise him and magnify him for ever. Praise him all ye Apostles and Prophets; praise him all ye Martyrs and Confessors; praise him all ye glorious Lights, who have made the Gospel of Christ to shine throughout the world. Praise the Father Almighty; praise his Eternal WORD; praise the Holy Ghost; who have made our Faith to stand, not in the wisdom of men, but in the mighty Power of God. Praise him for the Incarnation, the Life, the Death, the Resurrection, the Ascension, and the Glorification of the Lord Jesus: who hath given us strong Consolation, by that sure and steadfast hope, which, throughout all these means, he hath settled in our hearts. O praise him for his marvellous love to us; whom he hath called after a glorious manner, and by an amazing virtue, to the knowledge of Christ; by whom his Divine power hath given us all things that pertain unto life and godliness. And make us who are so nearly concerned in this love, to be very sensible how great it is: which hath not only called us to his Heavenly Kingdom, but made us sure and certain by so many Witnesses, that Jesus is the Lord of all, the King of infinite Majesty, Power and Glory. Let our Souls never cease to show forth and publish the virtues and powerful operations of him who hath called us into his marvellous light. Let our mouths be filled with his praise all the day long, who out of the riches of his mercy hath made us who were not his people, to be a chosen generation, an holy nation, a peculiar people to himself. O that our Faith may grow exceedingly, and be deeply rooted and grounded in our hearts. And as it stands upon the surest foundations, so we may be built up in it with the most assured confidence, and stand unshaken and in it unto the end. And as thou hast differenced us from all other people, in the clearness of that Light, which lets us see that ours is the most holy Faith: so help us by thy grace to distinguish ourselves from all others, by holding the mystery of Faith in a pure Conscience, and by the upright actions of an unblameable life. O that the light of Christians may so shine before men, that others seeing their good works may glorify thee our Heavenly Father. O that it may disperse the darkness, which over-spreads so great a part of the world. That all impostures may be discovered; and they that live in error may be brought to the knowledge of the truth as it is in Jesus. O that his Dominion may reach from Sea to Sea, even unto the world's end. Let them who dwell in the most desert places kneel before him, and his enemies lick the dust. Let all Kings of the Earth adore him, and all Nations do him service. Kindle in the hearts of Princes and Nobles an holy ambition to advance his Glory. Inspire the hearts of all Bishops and Priests with an ardent zeal for the conversion of Souls. And dispose the hearts of those who are in error, that they may be apt and ready to receive thy sacred truth. Plant thy Gospel, where it hath not yet been, and replant it where it hath been rooted out: And give us grace who have long been thine own vineyard, to bring forth plenty of good fruit. That our lives may be as holy as our faith; and we may convince Jews, Turks, and all other Infidels, that thou art among us, and that Jesus whom we worship is the Lord. To him with the Father and the Holy Ghost, be Glory and Praise among all mankind, and throughout all Ages, world without end. Amen. CHAP. X. Other necessary Uses we are to make of their Testimony. THere is no great skill required, to see the difference between that Holy Religion which we profess; and all others that are entertained in the rest of the World. Some we must have; and it is as palpable that this is incomparably the most excellent, as it is that there is any Religion at all. There is no Nation so barbarous, but pays some respect and ceremony (to use the phrase of Tully when he defines Religion) to some Superior and more excellent Nature, which we call Divine. Though they are ignorant what kind of God it becomes them to have, yet they know a God must be had, and must be worshipped. Their own mind teaches them this, as soon as they cast their eyes upon the admirable frame of the World; which all naturally conclude must have had some most wise and mighty Builder. But what respect and reverence that is, which will be pleasing to him, they are very uncertain; it is manifest, by the various ways they have invented to express their Devotion. They all with one consent acknowledge a necessity of a Revelation to instruct them; for there is no Nation but pretends to have received some things, by the instinct, inspiration, or apparition of their Gods. That which pure natural reason dictates, is not to be found simple and unmixed in any Nation under Heaven. For if we should stand merely to that, it hath ever resolved that the worship of God consists in the study of Wisdom, Justice and all other Virtues. Which as they are most eminent in God, so he is best pleased with them in us. And they that addict themselves to resemble him in this manner, are the men that shall obtain his favour. There are a number of notable say both in Heathen and Christian Writers to this purpose. But when all this is said and acknowledged, Men will offend against these Rules of Virtue: and what shall they do then? what will make him satisfaction, and procure a reconciliation with him (whom they have reason to think their offences have made their enemy) is a thing that can never be certainly resolved without a Revelation. Without which also we can have little security of the immortality of our Souls, and of the life to come. Which hath inclined all Mankind to listen after a Revelation, and to catch at any thing which pretends to come from God to them. For as Plato acknowledges (when he ordains there should be no alterations made in the ancient Customs about Sacrifices, because) it is not possible for mortal nature to know any thing of these matters, without it. No, says he, (not long after in the same Book * In Epinom. ) as no body shall ever persuade me that there is any greater Piety, than true Virtue, and as there is nothing more excellent can be taught, than how those that honour Virtue should rightly worship God with Sacrifices and other rites of purifying: So none can teach this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unless God show him the way, and be his Guide and Leader in so excellent a work. But if we search into all the records that are in the World, what is there that can stand in competition with the Christian way of worshipping God, or pretend to come with such authority from him? I have examined those that have most to say for themselves; and they can produce no such WITNESSES as Christianity doth: No, not that ancient Revelation made by God to Moses. As for the old Pagan ways, which were very various, I am ashamed to mention them. It is manifest they suffered themselves to be cheated by impure Spirits, and took the answers of Daemons for the Oracles of God. But ask now of the days that are past, which were before us, since the day that God created Man upon the Earth, and ask from the one side of Heaven unto the other, whether there hath been any such thing as this great thing is, or hath been heard like it, that God indeed appeared among Men, and was manifest in the flesh: as is evident by all the signs and wonders and mighty deeds, by voices from Heaven, by his Resurrection from the dead, and all the other Witnesses which have testified this truth to the world. Ask again, hath God ever assured Men of any thing, by so many and such evident testimonies, as those which I have produced. Unto us it was shown, that we might know, that Jesus is the Lord, and beside him there is no other (if I may again allude to the words of Moses, iv. Deut. 34, 35.) out of Heaven he hath made us hear his voice that he might instruct us; and upon Earth he hath shown us his great wonders, that every tongue might confess Jesus is the Lord, to the Glory of God the Father. III. That now is the next thing I am to press, as a necessary consequence of what hath been said in the foregoing Treatise. Though there were such slender proofs, in comparison with ours, that God spoke to Moses, and though others, as I said, were drawn away by the subtleties of evil Angels, yet they all believed and gave great reverence to that which was delivered to them. Every Nation gladly received and held fast, that which did but pretend to come from Heaven. Which must needs extremely reproach us and put us to eternal shame, if we having better evidences, should not only be Believers, but have a stronger faith in Jesus. That which Plato thought was to be wished for, is now come to pass: God is come to be our Guide and Director. The very wisdom of the Father hath appeared to teach us. He that made all the World, is come down hither to reform us. The WORD IS MADE FLESH, that as he had Principalum in coelis (to use the words of Irenaeus * L. 4. cap. 37. ) the Lordship in Heaven, so he might have Principatum in terra, the same Sovereignty upon Earth. He hath appeared also in wonderful and astonished brightness; to convince us of his authority, and to make us know assuredly that he is God blessed for ever. Shall we not then hear his words? shall we not deliver up ourselves to receive his Heavenly instruction, which came with such powerful demonstration? God forbidden that any of us should be so perverse, as hearing such WITNESSES speak unto us for the Lord Jesus, we should give no credit to them. I cannot but believe, as S. Austin * L. de vera Relig. cap. 3. excellently discourses, that if Plato now lived, and would vouchsafe to answer my Questions; or rather if any Scholar of his, being persuaded that truth is not to be seen with corporeal eyes, but by a pure mind; and that nothing hinders the sight more than a life addicted to lust, and false Images of sensible things, which, impressed on us, beget various errors, and that therefore the mind is to be purified, that it may behold that unchangeable beauty, which is always the same, and always like itself; If, I say, a Scholar of his thus taught by him, should ask him, whether in case there should be a Man, Great and Divine, that should persuade the People at least to believe such things, though they could not perceive them (or if they did perceive them, were so engaged in vulgar errors that they durst not or could not oppose them) He would not judge him worthy of Divine honour: I believe he would Answer, that this could not be done by Man; unless perhaps the very power and wisdom of God should honour some person (who was not taught of men, but from the Cradle illuminated by the most intimate knowledge of things) with so great a grace, and strengthen him with such resolution, and bear him up with such a majesty, that contemning all things that evil Men desire, and enduring all things that they dread, and doing all things that they admire, he should convert Mankind, with equal kindness and authority, to so wholesome a Faith. And he would add, that it was to no purpose to ask him what the Honours are which ought to be given to such a person, when it is easy to be discerned, what honour is due to the wisdom of God: by the guidance and governance of which, he would singularly deserve of Mankind, and do some thing for their Salvation, proper only to himself, and which was above Men to do. Now if these things, which I have supposed, be really done, if there be good records of them, if from a Country, in which alone One God was worshipped, and where such a person was to be born, there came chosen men, who by their Virtues and their Sermons have kindled in men's breasts the flame of the Divine love, and have left the enlightened Earth under a most wholesome Discipline, if every where it is preached, that in the beginning was the Word, and the Word was with God, and the Word was God, if to the perceiving and embracing this, (that the Soul may be cured, and recover strength to entertain so great a light) the covetous hear such words as these, Lay not up your treasures upon Earth, and the luxurious are told, that he who soweth to the flesh, shall of the flesh reap corruption, and the proud are told, that he who exalteth himself shall be abased, the angry are exhorted when one cheek is smitten to turn the other, they that live in discord are taught, to love their enemies, the superstitious are instructed, that the Kingdom of God is within us, to the curious it is said continually, look not at the things that are seen, but to those which are not seen, and lastly it is said to all, Love not the world, nor the things that are in the world; if these things are read throughout the world, if they be cheerfully heard with great veneration, if after so much blood, such fires, so many crucifixions of Martyrs, the Church is grown more fertile, and hath propagated itself to the most barbarous Nations, (and to omit the rest) if men are every where so converted to God, that every day all mankind answers almost with one voice, LIFT UP YOUR HEARTS UNTO THE LORD; why should we drowsily still continue in a sottish unbelief? There is nothing can be said in the excuse of such Souls, as having received notice of such a marvellous Love of God to mankind, and such evident proofs that it is no fancy; will not be persuaded to entertain the belief of it. But when light is come into the world, choose to remain in darkness; and will be guided merely by themselves, when there is a revelation come from God. Which ought to be entertained with the greatest joy, as the thing which the world wanted and wished for: and without which they could meet with no resolution of their doubts, nor certain directions how to please God, whom they had so highly offended. In this the Christian Religion gives us full satisfaction, and propounds nothing to our practice, but what the wisest men ever said was best to be done, and took for the most excellent piety. As for that which it propounds to our belief, it is all made credible by this one great Truth, which is proved by a number of Witnesses, that Jesus is the Son of God. We ought to receive that which such a person taught, either with his own mouth, or by those whom he inspired, and sent in the same manner, as the Father sent him. For if it be so reasonable, as I have demonstrated, to be a Believer, than it is as unreasonable to be an Unbeliever: and no man will be able to open his mouth to justify such a sin, against so many Witnesses as will appear to testify, that they called him to the faith by the clearest and the most powerful evidences that ever were. For if the Jews were bound to believe in Moses, having no more testimony from God than you have heard; we are much more bound to believe in Jesus, who hath more and greater Witnesses that he not only came from God, but is gone to God, and hath all things given into his hands, whether in Heaven or in Earth. As it was said of them therefore (xiv. Exod. ult.) that they believed the Lord and his servant Moses, so let it be said of every one now, that we believe the Lord and his Son Jesus. For this very end were these words written by S. John, that we may believe on his Name, ver. 13. And this is the sum of what God would have us to do, the Commandment he hath given us; That we should believe on the Name of his Son Jesus Christ, and love one another, three 23. If we do the former, we shall see an evident consequence of the latter. For when we are persuaded that He is the Son of God, we cannot but see that we ought to receive every word that he says, with affectionate reverence, and to let every thing that is said concerning him into our very hearts; so that we fear him, and love him, and become obedient to him, and depend upon his word, and, as he himself hath taught us, honour him as we do the Father Almighty. For we are assured by those who heard him, and were with him from the beginning, and were witnesses of his Resurrection, and received the Holy Ghost from him, that He was the WORD MADE FLESH; and that the Word was God, and all things were made by him, and is the Son of God not by office only, but in his nature and essence, and having assumed our Flesh, therein reigns Lord of all for ever. For what reason should we refuse to receive that, which is so credibly witnessed to be the very Truth of God? They that report these things were so pious, as I have proved, that they cannot be suspected to have invented them; nay, the very end for which they published them, quits them from all suspicion of fraud and forgery. For they aimed at nothing, but by making man sensible of his great Dignity, and the high honour God hath put upon him; to possess his heart with an ardent love to God and to his Neighbour, and to make him perfectly subject unto his will. And is there not great reason, if we believe what these Witnesses say, that we should apply our best endeavours to please him; by living soberly, righteously, and godly, and by abstaining from the least appearance of evil? Think what Jesus was, and then resolve with yourselves what regard is due to his Word. Will not the wicked man tremble, when he hears him say, that none shall go to Heaven but they that do the will of his Father which is in Heaven? Then he does not believe that these are the words of the Son of God, or does not mind what he reads. Who can with any face call him Lord, Lord, and not acknowledge that he ought to do the things that he says? And to acknowledge this, and not do those things, what a madness is that; if we believe our Lord is able to call us to a severe account for our neglect of his will? What is there that can recommend chastity and purity of heart to our affection, together with mercifulness, meekness, peaceableness, poverty or contentedness of spirit, the humility of little children, saith in God's providence, and such like virtues, if this will not; that the Son of God hath preached them to the world as the most amiable qualities in the eyes of God, without which we shall never see him, nor inherit his Heavenly Kingdom? Are not these his words? Do not his Sermons teach us these Lessons? And if we do these things, does he not say we shall have everlasting life, and enter into his joy, and see the glory which God hath given him? For what cause do we question whether this be the way to happiness? Do not the same Witnesses which tell us that he is the Son of God, testify withal that he came to teach us Gods will, and that this is his will, which by the Gospel is declared unto us? Why do we not seriously believe it then, let me ask again? Are not the Witnesses good, who affirm that Jesus is the Son of God? Have we not examined them, and find no cause why we should reject them? Or will you receive nothing upon the credit of a Witness? That's a very strange obstinacy; which rejects so certain a way of knowing many things, that cannot be otherways known. For the notices of things do not come to us all one way, but by divers means, either by our Senses, or by our Reason and Discourse, or by Report. By all these ways the knowledge of things is conveyed to our Mind: And if we refuse to be informed by any of them, there are a great number of things, certainly true and of great consequence to us, of which we must remain ignorant. That there are other Countries far distant from this where we live, and that such and such things are there to be had, and have been there done, most Men can know by no means but only by report; for there are but few that can go and see. And he that will not receive the testimony of another in this case, deprives himself of a considerable piece of knowledge, whereof others partake; and which might be as useful to him as it proves to them. But if for this wilful loss he shall pretend to assign a just cause; saying, that he cannot believe any thing unless it be demonstrated to him by clear and evident consequences from Principles of known reason, he will become ridiculous. For it is absurd to expect the knowledge of any thing in any other way, but that which is proper for its conveyance to us. To demand a proof of a matter of reason, from our senses; or for what we discern by our senses, from our reason; is equally ridiculous: and so it is to demand an evidence for things of Faith (which we know by report only) either from our Senses or our Reason. That there are some things come to our notice only by Faith, is plain from what passes every day. And it is as plain, that they must be proved to be true in their proper way; that is, by the soundness of the Testimony upon which we receive them: As no man requires a reason for what he sees and feels, nor asks that he may see with his eyes that of which he reasons and discourses: so he ought not to seek for a testimony of sense or reason, for that which he can know by no way but by report. As for example; no Man demands a reason to prove that the Sun shines; In this his sense gives him satisfaction; and if he were born blind, no reason could prove to him that it was not Night. Nor does any man, that is in his wits, require that he may behold God with his eyes, whom he knows by discourse and the reason of his mind; and knows him also by that to be invisible. In like manner it is altogether preposterous, when a man comes and reports that such a person died on such a day; to ask for a reason to prove it, or to demand that he may see it; for it is impossible to see him die again upon that day. That is not a thing to be known either of those ways, by sense or reason, but only by the testimony of others who were present at that time, and are, we think, worthy of belief. Why do we ask then for any other proof, that Jesus was born of a Virgin at such a time, did such wonderful works, preached such an holy Doctrine, was crucified, dead and buried, risen again from the dead, ascended to Heaven, and sent from thence the Holy Ghost? These are not things now to be seen or felt, nor can we gather them from the mere discourse of our own reason, which tells us nothing of them: But we have them by report from a great many Witnesses, who say they saw and heard and felt all that which they would have us believe. There is no other use of reason in this case, but only to examine and judge whether this report be credible, and founded in the testimony of God. Now that is evident to any impartial enquirer, from what hath been said concerning these Witnesses, whose report there is no reason to suspect, as it is certain it can never be disproved. Why should we then be so much our own enemies, as to deprive ourselves of this saving knowledge of Jesus Christ? That is, why do we not give credit to the report of these Witnesses concerning Jesus; since, by the only proper means, whereby such things can be proved, I have made it good that the Father declared him to be his Son; and He appeared in Glory to testify to himself; and the Holy Ghost demonstrated he could be no less; and his Life, Death, Resurrection, and all the rest (of which there were so many upright Witnesses) assure us that it is a certain truth. Would we be so difficult to be persuaded to go to a Man or a Place, where several honest neighbours informed us, upon their word, nay upon their life, we should be promoted to great honour, or be possessed of a fair estate? Do we not believe one another in our daily traffic? and drive considerable bargains, merely upon the credit we give to some persons, who inform us of the advantage we may make by them? Do not men undertake long journeys, and more dangerous voyages, merely because they are told that such an one is dead to whom they are heir, or that such rich commodities are to be had in exchange for meaner goods? Who is there that does not desire his Witnesses may be accepted and their testimony taken for good proof, either to clear his innocence, or to settle his estate? Now, says the Apostle (immediately after the alleging of all these Witnesses in Heaven and in Earth, to prove the truth of Christianity) If we receive the Witness of men, the Witness of God is greater: for this is the Witness of God, which he hath testified of his Son. The meaning of which is this; If men whose honesty you cannot impeach, give their testimony in a Court of Judicature, it is never disallowed, nor can you be permitted to set it by, and make nothing of it; but it is necessarily admitted, for an end of strife. The weightiest causes are decided, all matters depending are determined and judged, according to the evidence that is given by witnesses of unblemished faith. In the mouth of two or three witnesses (as the known saying was) every word (or rather, matter) is established. That is, brought to an issue and concluded, if any controversy have arose to unsettle it. Nay, the testimony of one man, if we have no reason to suspect his credit, is in our own private thoughts, though not in Law, satisfaction great enough to assure us of the truth of what he says: And we think it such a reproach to give him the lie, that we cannot but believe him; finding a desire in the same case to be believed ourselves. Now if things stand thus between us and our neighbours, will we not allow God (says the Apostle) as much as we yield to them? Shall not his word determine and conclude us? When he gives evidence of a thing, shall we still dispute it with him? That, besides the undutifulness of it, is too great a stubborness. We may rather be taught how to behave ourselves towards him, by the measure men expect from us, and we from them: Yea, God does more deserve credit than any man; for, as he adds, the witness of God is GREATER, i. e. is of far more validity and certainty; it may more securely be relied on, than the witness of any men whatsoever. God is not only greater than men, but his Witness also or Testimony is greater (which must be carefully noted) it is of more force and strength to support any conclusion; we may more undoubtedly found our faith upon it; because it is not liable to any of those exceptions which may prejudice the best testimony of men. Two things there are that lessen the testimony of men, if we compare it with God's, and make it to be of a nature more weak and infirm. The one is, that though a man be reputed honest, and therefore we cannot legally except against his Testimony, yet it is possible he may be a deceiver, and we cannot look into his heart to know whether he be or no. We may not be able to prove the least deceit by him, in what he says or ever has said or done; and it is possible he never delivered any thing contrary to truth, or did any thing contrary to justice: but yet we can never free our mind from this thought, since we know not his inward man, that there is a possibility also, it may be otherwise with him. But than secondly, suppose him perfectly honest, and that it is impossible he should put a cheat upon us; yet it will be always possible that he may be cheated himself, because all men are fallible and may be mistaken. The greatest integrity in the world cannot secure a man, but the weakness of his understanding, and the subtlety of others may sometimes impose upon him: so that though he thinks what he says to be true, it may be otherwise in itself than it is in his thoughts. Herein therefore the Testimony of God is GREATER than the testimony of men, that it is not liable to either of these suspicions; it being utterly impossible that he should either be deceived himself, or that he should deceive us. He can neither lead us into an error (which we all acknowledge to be contrary to his Goodness and Truth) nor fall into one himself, which is as contrary to the perfection of his understanding, and his Omnipresent being. The testimony of God then being so indubitable, that it is above the testimony of any men, it ought with all reverence to be received when he declares that Jesus is his Son: for if it were but equal to humane testimony, it ought not to be refused. Now this is the WITNESS OF GOD, says the Apostle, which he hath testified of his Son. That is, It being granted to be most rational that we should receive the testimony of God, nay, give it greater respect than we bear to that of men; I assure you that the evidence which we give you concerning Jesus is the very testimony of God; and therefore do not slight it. It is not we that bear witness to him, so much as God. We do not desire you to hear merely what we say, but what God himself hath said, who hath given many assurances of this truth. If there were but two of them, they might, by your own rules, very well expect to find entertainment; but there are no less than six witnesses, every one of them Divine, they all speak from God, and therefore you cannot deny your assent to what they prove. For the first witness, is God the Father himself, who called Jesus his wellbeloved Son. And the second, is the Word of God, upon which account, whatsoever he says, is God's testimony also. The Holy Ghost, which is the third, that proceeds from the Father, and came on purpose to bear witness to his Son. As for the fourth (Water) the Doctrine was of GOD, his life was the life of GOD, John's Baptism was from Heaven, and he is called (i. John 6.) a man sent from GOD. Then, for the Blood which is the fifth witness, it is called GOD's own Blood, xx. Acts 28. And it appeared to be his, by his gathering it up again after it was shed, and taking it into the Heavens, where he appears with it in the presence of God for us. And the last of these witnesses is expressly called the Spirit of GOD, xii. Matth. 28. So that it is GOD, you see, who so many ways bears witness of his Son; there is something Divine in every one of these Witnesses, in those on Earth as well as in those in Heaven; and therefore we cannot without an affront to GOD reject their testimony. For than He would have worse measure from us than men have, and we should give less respect to six Witnesses of his, than to two or three of our neighbours. If Jesus came not with clear demonstrations, with fullness of proof, then deny him any admittance; but if God hath so many ways justified him to be his Son, if his Life was so excellent, his Blood so holy, his Spirit so Divine, than we shall never be able to justify it before any knowing man, much less before God, if we do not believe him: and that hearty and fully, in every thing; no more doubting of the truth of what he says, than we do of those things which our eyes and our ears report to us, or of those, which are delivered unto us, upon the faith of the whole world. For which end it should be our endeavour, that our Faith may rest upon a sure and strong foundation; and be laid on such grounds, that it may stand the faster, in a time of temptation. The ignorant man's Faith indeed may be as strong, as his that knows most, and what he hath learned by Education, may be so confirmed by Custom, that he will never stir from it: but is only the effect of Nature, which produces the same resolutions in those who are of other Religions. The Christian way of obtaining a strong Faith, is first to see the Son, and then to believe on him to everlasting life, as our Saviour himself teaches us, vi. John 40. To see him is to perceive and discern by evident tokens that he is the Son of God, the true way to life: upon which sight and plain demonstrations we ought to believe in him, and submit unto him, as our Lord. That's the true Christian Faith, which flows from knowledge, and is founded upon the understanding of what such Witnesses as these say concerning Jesus. It relies upon the testimony of the Father, of the Word, and of the Holy Ghost, is wrought by the Spirit, and confirmed by Water and Blood. And therefore we ought to study this place of holy Scripture, and have it much in our thoughts, that so our Faith may stand in the Power of God. For otherwise, how shall we be able to follow the Apostolical Precept, which would have us, when we are questioned, to render a reason of the hope that is in us, 1 Pet. three 15. We may be able to stand our ground though we be ignorant of the true causes of belief; but the enemies of it will look upon it as a foolish obstinacy, if we have not so much understanding as to give some other account of our Faith, than they give for theirs. Suppose they should say, Why are you a Christian? whence is it that you look for a Resurrection, a Glorious body, and Eternal life in another world? Would they not think us very stupid, if we could say nothing to them but that so we have been always taught, and are resolved to believe? Would not this be as good a reason for them as it is for us; and make us unworthy of the name of Christians, who know our Books no better, which bid us give, and furnish us with, a reasonable account? Consider therefore what Answer you would shape to them, that should make such a demand. The Apostle says it is fit they should have a reason, what is the best that you can offer for their satisfaction? shall I tell you? The plain Answer is this, That Jesus, whose Religion we follow, was the Son of God; and therefore we believe these things because the Son of God taught us so, who cannot deceive us; and we will not exchange this for any other persuasion though we should die for it. It is certain enough that every body who hears this, will presently consent to us, that he is a fool who doth not stoop to him and comply with us, if it be certain that Jesus is the Son of God. But how do you prove that, will be the next question. Here is the labour, this is our work; and whence will you fetch convincing Arguments, to make them yield to you this weighty point? There is no such Compendious Abridgement of them any where, that I know of, as in this place of S. John, which furnishes us with reasons both many and mighty to persuade us and others that Jesus is the Son of God. You may tell them that the Father Almighty said so, by voices from Heaven, in the audience of credible persons; and that the Word said so, as they may be informed of S. Paul, who had no reason greater than this to force him to leave all, and with the daily hazard of his life to follow Jesus. You may allege the testimony of the Holy Ghost, both at his Baptism and afterward; the marvellous sanctity of his Doctrine and Life; the Confession he made at his bloody Death; the Glory of his Miraculous works; his Resurrection from the Dead; the Power of the same Spirit in his Apostles, after he was gone to Heaven; all the Miracles which were wrought long after their times, in the places where the holy Martyrs of Jesus suffered; together with the wonderful success of these Witnesses, who persuaded innumerable People in all Countries, to become the subjects of this crucified King, Christ Jesus. Study this place therefore, I say again, very well, that you may be able to oppress any gain-sayer, with the great weight of those reasons, which you render of your faith. And study it likewise, till you feel the faith of Jesus doing something in your hearts; till that faith which hath so good a cause, have suitable effects: that is, till it change you, as it is ever apt to do, into the nature of that cause from whence it flows. It comes from God; see that it carry you to him, and change you into his likeness. It relies on his Testimony, be sure that it make you perfectly of his mind. It comes with the authority from the Word of God itself, and from the Holy Ghost, let it mightily inspire you with devotion to him, and set your affections on things above, where Christ is now at God's right hand. It relies upon the Purity of his holy Doctrine and Life; and therefore aught to purify our hearts, that we may behave ourselves in all holy conversation and godliness. It is founded on his Blood, on which we can never look, but it will deaden our affections to this World, and make us crucify the flesh, with its passions and lusts. It stands upon the power of God, and should therefore make us strong in the Lord and in the power of his might. It grows, as you see, upon sundry roots, and flows from several heads; and therefore should dispose those in whose hearts it is planted, to be abundant in the work of the Lord, and to bring forth much fruit: that we may be known to be indeed the Disciples of Jesus, whose faith is supported by such numerous Witnesses. And this now will lead me to the next thing, which S. John here makes to be the necessary consequent of this faith; and therefore ought not to be omitted. iv If there be such great, such abundant reason to believe that Jesus is the Son of God, then there is as great a necessity lying upon us to be obedient unto him, and punctually to observe all his commands. This Faith both requires our submission and obedience to him, and also gives us power and ability to perform it. It is a mere trick of the Devil, another piece of his Sophistry, when He cannot dig up the foundation of Christianity (which I told you was his first endeavour) to hinder all superstructure upon it: by persuading Christian People, that Faith and Obedience are no necessary Companions; but that they may be good believers, and yet not keep Christ's Precepts. Some think they need not; and others, which is the same cheat in another shape, think they cannot. But I appeal to every Man's conscience if he be a believer, whether he do not perceive his heart overawed, and his will inclined to reverence and subjection, and all his powers mightily moved to tender their service; when he seriously thinks that Jesus is the Lord, to whom God the Father hath committed all Judgement, and will render to every Man according to his works? Do you not feel this faith carrying a great authority with it? Nay, is there not an energy and virtue in it, while you attend to it, pressing you to conformity with his holy will? Who can gainsay this? And who can say then, that his Faith does not both engage and enable him to be obedient to his Saviour, if he do but mind what he believes? He never thinks of that, but it powerfully urges and constrains him, to yield himself to be a faithful Servant of Jesus; in every thing that he declares to be the mind and will of God. These uncontrollable inclinations declare to us so plainly the tendency and natural disposition of Christian Faith, that we cannot but see, it is so far from being separable from obedience; that this is essentially included in it, and freely flows from it, if it may be but suffered to have its course, and not be crossed in its clear intention and design. If you be not convinced of this by what you feel, you may learn it of S. John, who tells you here what the natural issue of our faith is, and what duty it exacts: for it is the scope of these words which I have expounded, to lay such a foundation of belief, as may unavoidably enforce obedience, unless we forget what our belief is. He gins you know this Fifth Chapter of his Epistle with this Principle, that every one who believes Jesus to be the Christ, is born of God: and from thence infers (in that and in the second Verse) that such a person cannot but love God and all his Brethren: which Love cannot be discerned by any thing, but by keeping his Commandments. FOR THIS IS THE LOVE OF GOD (ver. 3.) THAT WE KEEP HIS COMMANDMENTS. Here is the natural fruit of Faith; This is its Progress, if you do not stop its motions. It begets in our heart a great Love; and Love, is to be Obedient; and that to all God's Commandments, which respect either our duty to him, or to our Neighbour. It is in vain to say we believe in Jesus, if we do not hearty love God who sent him to us. And it is in vain to pretend love to God, if we keep not his Commandments. And it is as vain to say we have a dutiful respect to his Commandments, if our neighbour have any cause to complain of us. For he that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen? And this Commandment we have from him, that he who loveth God, love his Brother also. iv. 20, 21. Here now, they who have less understanding of the grounds of Faith, may make up what is wanting in their knowledge, by the heartiness of their Devotion to God, and the unfeignedness of their love to all their Brethren. If they be mightily affected with what they believe, and out of an honest love in their hearts to his holy Precepts, be very diligent in their obedience; it will supply the defect that is in their understanding of the Reasons why they believe in Jesus. For if a small argument in a weak and dull understanding, does the same work with a strong argument in a quick and piercing, where lies the difference; but only that the One can serve Religion more with his mind and discourse, the other merely with his good will and his pious life? But will any man presume to be so impious, as to employ his will to find out ways to excuse his Obedience to him, whom he acknowledges for his Lord? He should rather consider seriously how reasonable and how necessary it is, that he who knows so well what Jesus is, and how he came, should above all other Men do him the most faithful and zealous service. For if we do but observe how many arguments here are to persuade us to this Faith in Jesus, with what Authority he was sent, and with what power he came to us; we shall think it was for some very great work: and fell it impossible, while we are sensible of this, not to do what he requires, though now perhaps it seem impossible to be done. He is not come of himself; but hath the mark and stamp of the Supreme Lord upon him. He evidently shows that he hath a Commission from God; and brings (as I may say) the Broad-seal of Heaven with him, to warrant what he demands, though it be never so great a tribute of Obedience. Here are Witnesses to him above all exception; and they all bid us behave ourselves submissively towards him, and not deny to do any thing that he would have us. Him hath God the Father sealed, as he tells us, vi. Joh. 27. and by his Voice from Heaven commands us to HEAR HIM. Which was as if he had said, If you will believe him that cannot lie, than Jesus is the TRUTH: to every word of whose mouth we ought to hearken; that is, faithfully obey and observe. For as God is said to hear us, when he grants our desires; so we hear him or his Son, when we fulfil his pleasure. The WORD likewise (2.) when he appeared to S. Paul, made him an Apostle, for obedience to the faith among all Nations, i. Rom. 5. And told him expressly that he appeared to him for this end, that he might send him to the Gentiles, to turn them from darkness to light, and from the power of Satan unto God. xxvi. Act. 16, 18. The HOLY GHOST likewise (3.) is a Witness of this, which was given to those that obeyed him. v. Act. 32. But looked upon all wickedness as an high affront to it; at which it was grieved, and by which it was quenched; nay, forced to departed, as not enduring to dwell in the same House with filthiness and impurity. Unto which the Water (4.) or the Holy life and purity of our Saviour in all his actions as well as his Doctrine, was directly opposite. And tells us that we must be obedient, if there were no other reason for it but this alone, that the Son of God himself was so in every thing. Did God exact obedience of him, that he might demand none of us? Will he set us free from that duty and service, to which his dearly beloved Son was strictly tied? He fulfilled all righteousness, and observed even that Law of Ceremonies, to which we have no obligation: And do we think to be hereby excused from paying all those respects which are naturally due from Creatures to the author of their being, and which we cannot but owe to those who are of the same kind with us? What is it that hath so perverted the understanding of Christian People, as to possess them with apprehensions quite contrary to common reason? What ails us that we cannot see the end of Christ's coming, nay, that we overlook the plain words of his holy Scriptures, which tell us, that he left us an example, and expects that we should follow it, and be made conformable to him, and be renewed after his image, in righteousness and true holiness; without which no man shall see the Lord? This the Blood (5.) speaks still more effectually. For he would die rather than disobey God. He became obedient to death, even the death of the Cross, two. Philip. 8. which was the reason why God so highly exalted him, and gave him that Name which he hath above every Name. There was no other way whereby he could ascend up into Glory: And therefore it is madness for us to think to leap up thither, and skip over the holy life of Jesus. Especially since he declares, that his Blood was shed (to which perhaps we trust for redemption, though we remain in our impurities) that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works. two. Tit. 14. To the doing of which (6.) he hath given us the Spirit for our helper. Every Miracle that it wrought (to say nothing but what is within the verge of these words) bids us consider what a Potent Lord we serve: for whom nothing is too hard. By a Thousand Wonders, by more miraculous works than we could have had time to read, should they have been all written, did he awake the sleepy World: commanding them to arise, and go about his work; and he would be with them, his Power, which nothing can withstand, should aid and secure them. The obedience, me thinks, which the Winds and the Sea, and the Fishes, and the Graves, and the Devils themselves paid him, call upon us and tell us both what we ought to do, and what assistance we may expect from the power of his might to make us obedient to his Faith. Who can resist the joint importunity of so many Witnesses? who can hear all these tell us, that the Son-of-God is come, by whom we must be governed, and yet be so senselessly obstinate, as to say, We will not have this man to rule over us? O deaf ears! O hearts harder than the nether Millstone! which will not let such loud voices sink into them; such mighty arguments penetrate and mollify them, into compliance with him! What can reduce such Souls and bring them under any government, who will not be reclaimed by the authority of the Son of God? I may call Heaven and Earth to Witness, against such obdurate hearts. The Father, Word and Holy Ghost, these are Witnesses in Heaven, that testify it is our duty and interest too to submit ourselves unto him. The Water, Blood, and the Spirit, they are Witnesses on Earth, which agree together to persuade us to take his easy Yoke upon us. Can neither Heaven nor Earth prevail with us? Is not God the Father Almighty great enough to lay his commands upon us? Is the WORD of God of less credit, than the common vogue and opinion of the World, with us? Cannot the Holy Ghost be believed concerning the place from whence it comes, when it says that no unclean thing shall enter in thither? Do we think his holy life to be a troublesome folly? and despise his blood? and resist his spirit? and receive all the grace of God in vain? Hear, O Heavens, and give ear, O Earth; after God had sent many of his Servants who were disregarded. He last of all sent his Son into the World, saying, surely they will reverence my Son; but they have rebelled against him. I might call for Hell itself to witness against such perverse and disloyal Creatures. The Devils will not fail to accuse such men hereafter: for they believe and tremble; they acknowledge this great Truth, that Jesus is the Holy one of God (iv. Luke 34.) which is the very same that Jesus himself said, when he tells us the Father hath sanctified him (i.e. made him his holy One) and sent him into the world, x. John 36. And that is more, I doubt, than a great many irreligious spirits will confess; in their works, I am sure, the most of the Christian world utterly deny it. Do you think the Devils who made that confession would have disobeyed him, if they might have taken our place, and had his Salvation offered to them? Would they not have shaken off their chains, and taken upon them his yoke, had they received such gracious invitations as he hath made to us? Let us not be worse than they, I beseech you, by casting away that hope, which was never given them; and slighting such tenders of mercy which are peculiarly directed to the children of men. But let us rather admire, adore and magnify this amazing love of God, who sent his Son so kindly to speak to such wretches as we are. And let us show that we are sensible of his love, by harkening to his voice, and readily submitting ourselves with all dutiful, nay joyful affection to his commands. See, I beseech you again, that you refuse not him that speaketh: for if they escaped not who refused him that spoke on Earth, much more shall not we escape, if we turn away from him that speaketh from Heaven. Let all his Laws be held most sacred, and be devoutly reverenced and observed. Know that this is your wisdom and understanding; nay, remember that it is your life. And therefore keep your Souls diligently, lest you forget those things which you have heard, and lest they depart from your hearts all the days of your life. Choose death rather than the life of the unrighteous, fornicators, idolaters, adulterers, thiefs, covetous, drunkards, revilers, and extortioners, who, he hath pronounced, shall not inherit the Kingdom of God. Do you not remember how observant the children of Jonadab the son of Rechab were of their Father's Commandment; and how they could not be tempted, no not by a Prophet, to contradict it? xxxv. Jer. 6. What Arguments I pray you had they (so reasonable and moving as those which urge us) for this injunction? Might they not have slipped many ways, with better colour than we can do, from this obligation? Did there want plausible pretences to plead their excuse, if they had absolved themselves and not observed it? Might they not have said that every Creature of God was good, and none to be refused? That their stomaches sometimes required a little Wine, and that it was reasonable to give them satisfaction? That their Father had gone beyond his Authority, and taken away the just liberty which God had left them? That they were restrained enough by the Divine Laws, and that there needed no more of his making? O the insensibleness and ingratitude of Christian people, that can think of these men's reverence to so severe and hard a command of their Father, and be less obedient to their most gracious Lord! What a forehead hath that man who dares venture to break any of his Precepts, when he hath so many Reasons to believe that he hath laid none upon us, but those which are the very mind and will of God; and are such a necessary indispensable burden, that unless we carry them we cannot be saved? There is nothing that can be pretended, why we should not strictly tie ourselves to his will. Not only the love, which engaged the Rechabites, enforces our obedience, but infinitely more reason than there was in their Father's will and pleasure; for we are assured that Jesus is the Son of God. He could not but have a perfect understanding of what was fit and convenient for us. If there had been any other way more easy to Heaven, than this he hath set before us, we cannot but think He would have revealed it unto us. If there were any licence that could be granted us, to dispense with our obedience, He was not so unkind as to conceal it: much less would he have taken it upon his death, that none will be allowed. For he declared openly in his Sermons, that he will not only take no knowledge of those who work iniquity, but bid them departed from him, whatsoever relation they pretend to him. And by his Blood he assures us that he preached nothing but the undoubted Truth of God. What is it then, that makes men still continue, either to slight all that he says, or to give him the lie? It is no better, if we presume to believe that we shall shift well enough in another world, though we do what we list while we are here. It is to contradict the voice of the Father, of the Word, and of the Holy Ghost. It is to oppose the Doctrine, the Life, the Sufferings, the Power and Spirit of the Lord Jesus, who all tell us that we must be holy and unblameable before him in love, if we hope to be accepted with him. They that live wickedly and yet hope well, do in effect say that He is a Liar, and that there is no such necessity of holiness, without which, he says, no man shall see the Lord. Or else they despise that blessed sight, which is as bad, and neither dread his displeasure, nor desire his favour. If they be believers, than they reproach him by their wicked lives, as if he were still dead, and could do no more to make his disciples better, or to reward and punish their good or bad behaviour, than Mahomet can, or any other impostor. All the Oaths, curses and blasphemies which we hear out of Christian mouths, are as so many spears to pierce our Saviour again, because they forely wound his Religion, and tend to the destruction of his Kingdom and Government. All the lasciviousness, wantonness, and filthy debaucheries that are among us, are a kind of crucifying Jesus afresh; they are a scoff and mock at his Cross, as a ridiculous piece of folly. They reproach him as if he were an idiot, that did not understand pleasure, but would put himself to unnecessary pain and trouble. Nor can we put a much better interpretation upon men's eager pursuit of riches and honours, in unjust, uncharitable and irreligious ways, which charges him with great ignorance, to say no worse, who took the quite contrary course to happiness. As for all those who gibe at his Religion, and make themselves sport with the History of his Birth and of his Sufferings, they come under another rank, being open and professed Enemies to his Majesty. They do as much as in them lies to hang him upon the Gibbet again, and expose him to the scorn of the world. They justify the Jews in their calumnies and blasphemies, and take part with Judas, or rather are worse than He, who was tempted only by his covetousness to betray him. And better it had been for these men, if they never had been born. It were better for them that a millstone were hanged about their neck, and they were cast into the Sea, or that they had been hanged themselves on a Gallows as high as that of Haman, than that they should live thus to expose the Saviour of the world to shame. For though he will not die and rise again to convince them, yet he will come and appear again to condemn them. He will be revealed from Heaven in flaming fire, taking vengeance of all them that know not God, and that obey not the Gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power, 2 Thess. i. 8, 9 Let us therefore take good heed to ourselves, that we be neither faithless, nor unfaithful to our belief. But let us settle such an unmoveable faith in our Souls, upon these strong foundations which God hath laid for it, and let us so stir it up by new reflections every day on what we believe, that we may have our portion among those who are spoken of in the next words, ver. 10. When he shall come to be glorified in his Saints, and to be admired in all them that believe. But some perhaps will pretend, that there are so many things to hinder every man from doing his duty, that though he believe never so well, and think obedience never so necessary, yet he shall never be able to comply with the commands of the Lord Jesus, but must be forced to break them, even after he hath resolved the contrary. To this S. John hath here also taken care to give us an answer, when he tells us that such is the power of Christian Faith, that by it we OVERCOME THE WORLD, ver. 4, 5. For whatsoever is born of God, OVERCOMETH THE WORLD: and this is the victory that OVERCOMETH THE WORLD, even our faith. Who is he that OVERCOMETH THE WORLD, but he that believeth that Jesus is the Son of God. V That is the next thing therefore which I am to give a brief account of, that our Lord expects (which he would not do, if he did not endue us with sufficient strength) that in the virtue of this Belief, we should get the better of all temptations which stand in the way of our duty, and would hinder us from the performance of it. By the WORLD, with which we are to conflict till we overcome, is partly understood wicked men, xv. John 18. partly the tribulations and miseries we may here endure by their and other means, xuj. Joh. 33. and partly the allurements and enticing enjoyments, wherewith all our senses are entertained, 1 John two. 15, 16. All these oppose us, and set themselves against us, either by discouraging or else flattering us from our known duty. It is hard to be the object of hatred, contempt or scorn; harder to endure also poverty, hunger, restraint, and such torments as the Apostles and other blessed Martyrs suffered; and perhaps hardest of all to resist the persuasions of pleasure, which prosperity and worldly Glory bring along with them. What must a Believer do, when he is thus beset? Must he be content to yield himself too weak to deal with these enemies? Must he let the WORLD have the day, and declare that it was impossible to stand against its mighty forces? Or will it be sufficient to enter into a conflict with them, if it be but to say that he was not false or cowardly, though he suffer himself to be overpowered by them? No, the Faith of Jesus is stronger than so, if it be deeply rooted in our hearts: and will enable us to master all these, which seem to be no equal match for us. Their strength lies only in the weakness of our Faith. If we stand fast, as the Apostle speaks, in the faith grounded and settled, and be not moved away from the hope of the Gospel, they will lose their force and flee before us, and leave us victorious. These six Witnesses are such Champions, if I may so call them, that the Faith which is led by them, and firmly relies upon them, cannot come off basely, but must needs be triumphant. 1. As for the hatred of men and their despisal, alas! what a contemptible thing does it seem? how does it sneak into nothing, when we look up unto Jesus, and remember that He was the Son of God, and yet endured it (as he tells his Apostles, xv. John 18.) and thought himself never the less glorious? It cannot be helped but we must be scorned sometime or other, if we will follow him; unless we could persuade all men to bear us company. But this is our comfort and encouragement, that this is the way to glory, and that now we are conformed to our Saviour, who by the shame of the Cross, hath got himself immortal honour; and that the Father at present approves us, the Word delights in us, the Spirit of God and of Glory rests upon us; all these Heavenly Witnesses esteem and love us, and are pleased to see us behave ourselves worthily as Jesus did. 2. And if from hence we pass through many tribulations, and encounter such troubles and hardships as we are all desirous to avoid, they will not be able to affright or daunt him who hath this faith thus planted in his heart; For greater is He that is in us, than he that is in the WORLD. Did not the ancient Worthies and great Warriors against the WORLD, wade through very great difficulties in the strength of a Faith which was much weaker than this of ours? How did all those brave men whom you read of, Hebr. xi. obtain a good report, but through faith, when it had not received this promise? ver. 39 Surely, we that understand more than they did, we who know the Son of God is come, not only by WATER, but by BLOOD; and who know that Eternal life is in him, and have received the Holy Ghost, and are made partakers of such glorious Revelations in the Gospel of his grace, and who know the certainty of those things wherein we are instructed; we, I say, cannot but take the courage in the power of such a Faith to behave ourselves valiantly, and with Christian resolution, in such like straits and dangers as made their fidelity so remarkable. Read what S. Peter says to encourage us, 1 iii. 14, 15. But if you suffer for righteousness sake, happy are ye; and be not afraid of their terror, neither be troubled. But sanctify the Lord God in your hearts; and be ready always to give an answer to every man that asketh you a reason of the hope that is in you. As if he should have said, It may seem a strange folly to suffer so much as you do, and you may begin to be startled at the troubles which befall you; but bear a reverend regard towards God who hath called you to this state of Christianity, do but stand in awe of his Authority who hath bid you hear, that is obey, Jesus whatsoever it cost you; and do but tell every Man what reason you have for what you do and suffer, and what hope you have in him upon this account: And then they will either cease to trouble you, or you will cease to be troubled for what they make you suffer. Now what are the reasons of our Christian hope and patience, but these which we are here treating of? If we allege these to ourselves or to others, it will soon appear that we are no fools in exposing ourselves to any dangers for righteousness sake. The Father hath bidden us be true to it, so hath the Word and so hath the Holy Ghost: every one of the other three also call upon us to be courageous; for it is a worthy cause wherein we are engaged, and we shall not lose our reward. Here are reasons enough; and they are stronger than all their adversaries. The World hath nothing to oppose so weighty as these Witnesses; every one of which I might show you (if it would not prove too tedious) lay an obligation on us not to be moved from our steadfastness, but to take up our Cross and to follow Jesus. And I the rather pass by these, because I think they are generally of less force than the other part of the WORLD, which uses to assault Mankind more dangerously. 3. I mean the alluring and enticing enjoyments here below, which we are too prone to comply withal. They are of an inveigling and insinuating nature, and may get admittance by their soft violence; when the other cannot prevail by more rough opposition. We are apt to fortify ourselves against evil things, and are many times angry they should attempt to overmaster us; but to the good things of the WORLD we lie naked and open, and there is a treacherous party within that is willing they should enter, nay, ready to open the doors to them. And they are of three sorts, as the forenamed place in this Epistle tells us, the lust of the flesh, the lust of the eyes, and the pride of life, two. 16. All that the WORLD contains in it, for the captivating of an earthly Man's affections, and satisfying his desires is comprehended under one of these three Names. For the understanding of which you must know, that the Hebrews have a manner of speech which expresses the Object by the Act: and the clearest interpretation of these words is grounded on that use of theirs. So that by LUST we are to understand all those things that gratify some appetite of pleasure, wealth, or greatness; and by FLESH (which is not here, as it is sometimes a general word) it is most agreeable to understand the lower and duller senses which lie most in the flesh, and are affected with things that have some grossness in them. And then the whole phrase, LUST OF THE FLESH, that sort of things which give content to the touch, the taste and smell; such as are meat, and drink and perfumes, and other voluptuous enjoyments, which, I need not name but, are sometimes particularly called FLESH. And then by the LUST OF THE EYES, we are to understand such things, as belong to the higher and more renned sense of seeing, viz. Gold and Silver, precious Stones and Jewels, Lordships and large possessions, noble Houses and rich Furniture, beautiful Pictures and fair Gardens, fine clothes and costly attire; all that is comprehended under the name of Riches, which as Solomon observes, yields only this satisfaction to the owner, that he beholdeth them with his eye. There is little in these things but what is all lodged in this sense; and therefore they are called the lust of the eye, because it loves to look upon them, and when that is done, they can do more for him. Only they may prefer a man to that which he calls the PRIDE OF LIFE; which signifies all those things that flatter and please the inward sense, our fancy or imagination. Such as are great offices and places of Dignity, noble Titles, all the Honour and Glory of the World, together with the esteem, at least the applause and commendation of men, which is wont to follow them. One or more of these three sorts of things every man naturally hunts after, and his desires prick him forward in its pursuit. For these are men's study and labour; with these the Devil baits his hooks, to catch Souls, and they who do not by't at one will be nibbling at another. They that are not tempted by the first to gluttony and drunkenness, fornication and such like filthiness, feel the second perhaps incline them to covetousness and the sordid love of Money, with a thirst and greediness of another kind. Or if they can escape and despise these, they may notwithstanding be in danger to be carried away with the humour of prodigality, and affectation of vainglory, or ambition of Dignities; which is attended with emulation, envy and other dangerous Vices. As the African Beast which some writ of, is caught with Music, and suffers its feet to be fettered while it listens to the Lessons that are played to it: So do the generality of Mankind let their Souls be ensnared and led into a miserable captivity, by the enchanting voice of pleasure, riches, or glory. Whilst they harken to the bewitching melody which some of these court them withal, they are taken in the mighty Hunter's net, and become a prey to him that lurks for Souls, and seek whom he may devour. And it has not been in the power of the wisest Charmers that ever were in the World, to open the ears of the most of men, and to convey the sense of better things into them. All the Philosophy and Learning that was so famous in former Ages, could never obtain such numerous cheerful and obedient Auditors, as the Siren Songs, which these three sing in men's cares, have always sound. When the World therefore by that wisdom knew not God, it pleased God, says S. Paul (1 Cor. i 21.) by the foolishness of preaching to save them that believe. The faith of Christ directs and disposes us to avoid all those dangerous rocks on which they split themselves who listen to those deceitful Songs. Now that the Son of God is come, He pulls our feet out of the net; and by his far more powerful charms so stops our ears to those enchantments, that there is no entrance for them any more. It seemed a foolish thing indeed to the World, to believe that the crucified Jesus was the Son of God; but where this simple faith prevailed it did more, than all the wisdom of the World was able to effect before. For it gave them a new understanding and saved them from perishing; by making them account it the greatest pleasure and glory and treasures to follow Jesus, and do the will of God, as he did. The World, they saw, passeth away and the lust thereof (if they do not leave us, we must at last leave them) but he that doth the will of God abideth for ever. So those three Heavenly witnesses, the Father, the Word, and the Holy Ghost, assure us: whose voice as it is most sweet and melodious, so it is most powerful to disenchant us, and to preserve those who receive their testimony, from all the bewitching temptations of those other three, the lust of the flesh, the lust of the eye and the pride of life. Nay, here are two Three of infinitely greater virtue and efficacy to prevail with us, than all that the WORLD'S Trinity can offer to us, if we will but open our ears, and diligently listen to their voice. And how can we choose but listen when the Father of Heaven calls to us so graciously, when the Word opens his secrets to us, and the Holy-Ghost proclaims such an abundant love of God towards us: The Water, the Blood, the Spirit, they also with one consent conspire with those, and all together sing this New Song, THE SON OF GOD IS COME, the Son of God is come. This one note of theirs more ravishes, than all the pleasures and satisfactions which the WORLD infatuates its followers withal. Heaven and Earth cannot speak any thing more moving in our ears than this, which again and again salutes them with new joy. For what would you have them say? would it please you to hear that Infinite Goodness loves us, that the Heavens stand open to us, and show us their glory, that God is willing to receive us up thither, that he will make us Heirs of a Kingdom, equal with the Angels, to hear their Songs, and join with that Celestial Choir? Behold! they are all included in this one sentence, THE SON OF GOD IS COME. GOD HATH GIVEN US HIS SON. This is the sweetest Air that can touch our ears: this we can never be weary to hear: this strikes our souls, if we understand it, so gratefully, that we cannot but say, let us hear that again. And therefore after the Father, the Word, and the Holy-Ghost have blest our ears with this joyful sound; here are three more that take it up, and repeat it to us with the strongest assurances, that we hear the Voice of God himself. And the oftener we listen to them and lend them our attention (the more frequently, I mean, we think upon the reasons we have to believe in Jesus) the more deaf shall we grow to all the sinful allurements of this World, how inviting soever before they have been. For my part, I think there is more real satisfaction in the very understanding of this one place of Holy Scripture, than in all the delights of worldly men. What is there, I beseech you consider, in all their sensualities comparable to the rational gust of what is contained in that one voice of the Father, THIS IS MY WELL BELOVED SON, IN WHOM I AM WELL PLEASED? What Riches are there to be equalled with this treasure of Divine knowledge, that God hath bestowed his own Son upon us? What honour like to this, to be preferred to be the Friends, yea the Sons of God? Can you hear any thing so delicious as that voice of the WORD, To him that overcometh, will I give to eat of the tree of life, in the midst of the Paradise of God? two. Rev. 7. Were there ever any Jewels so precious, as the inestimable gifts, wherewithal the Holy Ghost hath enriched the Church? what Music is there fit to bear a part, with those Hymns, and Psalms, and spiritual Songs, that it inspired the hearts of Christians withal? Doth it not even ravish the heart of a pious man to think of them, though he do not hear the like in these days? What is there in all the broken Cisterns of this World, that tastes like the Rivers of living Water, that Jesus hath poured out unto us? What peace does it speak to us, like that which by the Blood of Jesus is purchased for us? Or what power is there in any of this World's temptation, that can stand before the voice of that SPIRIT which says COME, and whosoever will, let him take the water of life freely? xxii. Rev. 17. Certainly, in the strength of such a faith so fortified, so encouraged by all these Witnesses, we may easily tread the WORLD under our feet, and make its most mighty temptations crouch to us; whereas now, for want of this solid faith we shamefully bow down to it and worship it. Let but any man remember when he reads these words, LOVE NOT THE WORLD; for all that is in the WORLD, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the World. And the world passeth away and the lust thereof; but he that doth the will of God abideth for ever. Or when he reads any other lesson in the holy Books, let him but remember, that thus says the Father of all, and thus says his WORD, and this is the voice of the Holy Ghost, and of all the rest of the Witnesses, who testify that Jesus who teaches these things is the Son of God; and then he will never be persuaded to yield to the fairest thing that ever eye beheld, or the sweetest thing the mouth can taste, or the greatest pleasure any other sense is capable to feel, if it must be enjoyed by the breaking of any of these commandments. No, he will yield himself unto God, (vi. Rom. 13.) and lay himself at the feet of his WORD, and submit to the dictates and sentence of the Holy Ghost, and follow the example of Christ's purity, and be made conformable to his Death, and be led by his Spirit, and think it an honour to be conquered by such Defendants of the cause of Jesus. O how hateful would every sin be to us, though it dress up itself never so beautifully, and court us with never such promises of pleasure or greatness, did we but at the same time reflect upon these Witnesses and remember what they have testified to us! How should we desire it? How passionately should we tear all its gaudy dresses in pieces? How hearty should we despise all its temptations, which would have us slight all these great Witnesses, who tell us the Son of God is come, and that he is come for this purpose, that he might destroy the works of the Devil? 1 John three 8. Every unlawful enjoyment would look like a manifest jeer to all these, and as if a man should say to them, Why do you trouble yourselves, this is our Darling, our God, and all your persuasions shall not prevail with us to let it go. It would appear a contempt of God; a laughing of his WORD to scorn, who came upon so needless, at least fruitless an errand; a manifest challenge to the Holy Ghost, who by every sin is boldly opposed. And what heart can endure to think of being guilty of such madness? which throws dirt into this pure Water, I mean the life of Christ, and treads his Blood under feet, and miscalls the Spirit of grace, as if it were not the Truth, but had deceived the world when it told them, that this is the will of God, even our sanctification. For God (says S. Paul) hath not called us unto uncleanness, but unto holiness. He therefore that despiseth, despiseth not Man but God, who hath also given unto us his holy SPIRIT, 1 Thess. iv. 3, 7, 8. To conclude this, you know what is commonly said, and it is a certain truth, of those who are bit with a kind of Spider in Italy, which they call a Tarantula, that there is no way to cure them of their pleasant frenzy, but by such Music as is appropriate to the motions which their poison makes in the brain of him, into whom it is infused. Let this be an Emblem of the truth I have now delivered; that the old Serpent having envenomed men's Souls, poisoned their principles, perverted their affections, and depraved their lives; there is nothing of efficacy sufficient to recover them, but only such charms as these, which by this six stringed Instrument, as I may call it, God hath provided for our Cure. And this will certainly do it, by infusing the Faith of Jesus into us, which is the victory whereby we overcome the WORLD. Do but hearken diligently to these Witnesses, do but mind their sweet consent, their harmony and agreement in the testimony they give to this great truth, that Jesus our Master is the Son of God; and there is no venom so deadly which this Faith will not expel, no love to the WORLD so strong which it will not vanquish and subdue. It will recover us to ourselves, and make nothing seem so ridiculous as the folly and frantickness of worldly men; yet it will advance us to a Divine and Heavenly spirit, so that we shall not be apt to receive such pestilent infusions any more, but keep ourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. VI For I must add now, in the last place, that this Faith is so far from being unable to conquer all temptations which would hinder us from obeying our Saviour's commands, that it gives us power and strength to do our duty with cheerfulness. So S. John here tells us, when he adds to what he says of the keeping of his Commandments, that HIS COMMANDMENTS ARE NOT GRIEVOUS. For (as Oecumenius well glosses) what load is it for a man to love his Brother? What great burden is it to visit him if he be in prison? God doth not command thee to deliver him, but only to visit him. He doth not bid thee knock off his chains, but see how he bears them. Nor doth he bid thee cure a sick man, but only comfort and relieve him. Nor provide dainties for a poor man, but only feed him; nor give rich apparel to the naked, but only them. And so we may conclude of the rest, that it is rather an ease than a burden to be sober and chaste in all enjoyments of pleasure; to be content with a small portion of those things, which others desire with a greedy and ravenous eye; to bear with that patiently which we cannot remedy; to be careful for nothing, but in every thing to make known our requests to God with Prayer and Thanksgiving; to be meek and peaceable amongst contentious people; to forgive those that injure us; to envy no man's greatness; and with an humble modesty, to satisfy ourselves though we be not equal to them. These and such like qualities wherewith Jesus would invest us, are in themselves most desirable; and, though richer than cloth of Gold, are like our ordinary garments, which are no load to those that wear them. But they are the less grievous to those that believe in Jesus; who are endued with power from above, by receiving the testimony of so many Divine Witnesses, who assure them they are in the way of God, in the company of his Son, under the conduct of the Holy Ghost, in the direct road to that glorious place where Jesus is; and therefore why should not they rejoice and be exceeding glad to find themselves thus happy? That load which to a sick man seems intolerable, if it be laid on the neck of one in health is so easy, that he can run away with it with pleasure. And so it is in the case of keeping God's Commandments, which to a man that has spoiled his Soul by following divers lusts, are so far from being easy, that he thinks them insupportable and impossible to be complied withal; but when he has recovered himself by the faith of Christ, and hath received the supply of these new and Heavenly principles, they become to the very same man, not only tolerable, but sweet and delightful. This faith would not be pleased to be excused from this burden; it would take it ill not to draw in the same Yoke with Jesus; it naturally makes us of his Spirit, who said, I delight to do thy will, O God. For what is it that we believe? Is it not that Jesus is the Son of God; his wellbeloved Son? And shall we complain of that work, which was the business and the delight of God's best beloved, when he was in the world? It would be too grievous an accusation of God, to think that after he had filled the Earth with joy and gladness for the coming of his Son, He should instantly quench it all, and turn it into heaviness, by a number of such severe and intolerable Commandments, as no man can look upon and not be melancholy. And what are the grounds of our belief? Are they not all that Heaven and Earth can afford us? Are we not as sure as God can make us? Fie! for shame then, what a reproach is it, that any man should sigh and groan, look four and sad, as if he had all the burden of Heaven and Earth to carry, when he has rather the aid and assistance of both to support and strengthen him under an easy load? Certain it is, that according to our knowledge and understanding, so will be our Faith: and according to our faith, so will be our strength. Now how can there be greater evidence and strength of Reason to induce us to believe than these six Witnesses have given us? They fully satisfy our understandings; they make it completely rational to acknowledge Jesus to be the Son of God. And therefore why should not this Faith, thus begot and standing on such sure foundations, give us a very great strength, courage, cheerfulness and spirit; making difficult things become easy, harsh things become sweet, and the most tedious stay in this world comfortable, by presenting us, and that so strongly, with the power and glory of the Lord Jesus? This Faith you see rests upon these six Columns, upon these two rows of Pillars (as I may so speak) on the one side stands the testimony of the FATHER, the WORD, and the HOLY GHOST; on the other side, the testimony of the WATER, the BLOOD, and the SPIRIT: and therefore nothing will be too great a burden to lay upon it; it will support any weight, and never let us groan, much less break under its load. All things are EAST as well as POSSIBLE to him that believeth. It is the observation of Seneca, I remember, that nothing is so hard but the mind of man can master it, and make it familiar, by constant thoughts and pains about it. There are no motions so natural, but some by labour have restrained them, and made the forbearance of them easy: and none again so unnatural but by the like daily practice and attention they have brought themselves to the delightful use of them. As some have kept long and tedious fasts, others perpetual silence, and have lived out of the company of all mankind, which are examples of the former kind. And we see instances of the latter, in those who learn to walk and dance upon ropes, to work with their feet, and to dive into the excessive depths of the Sea. And can the mind of man alone, when it buckles itself to the business, be able to perform such difficult things with ease and satisfaction; and yet remain utterly unable to take any contentment in obedience to Christ's Precepts, though it be exalted by faith, and a faith so strong, as these six Witnesses, if we attend, will work in us? May things to which nature is not inclined be accomplished at last, and become habitual, and we think God too severe to expect from us those duties which are most agreeable to our natures, as all the actions of virtue are? And shall a weaker power master those hard and unnatural tasks, and a power stronger than all others sink under the burden of the most reasonable, and, in themselves, most natural Commandments? It cannot but put a considering person into a little indignation, to hear men complain of the uneasiness of Christ's yoke, when they lay more troublesome and unmerciful burdens upon themselves, without any murmuring. How can one see men, without some impatience, contend with swift horses, and endeavour to outrun them, and yet cry out of the tediousness of the race of God's Commandments? Shall any man persuade us, that it is not so easy to learn the way of God's testimonies, as it is to work with his feet, or go upon his hands? Shall they make us believe it is so hard a business to bend their wills to God's, when we see their bodies made as supple as wax, that they may wreathe them about at pleasure? Can it be half so troublesome to lay a bridle on our tongues, as it is never to speak at all? O man! where is thy Reason, what is become of thy Soul, that thou groanest in the service of God, and canst make a sport of far more grievous things? Thy own mind might teach thee better, if thou wouldst but hearken to its instructions; and therefore what may not God expect from the Faith I am speaking of, which is a far more powerful Principle, and hath made Men stop the mouths of Lions, quench the violence of Fire, endure torture and not accept deliverance, when it was much weaker than our faith need now be? I will engage that if a man do but use himself frequently to ponder these words of S. John, and persuade himself fully, upon the testimony of these Witnesses that Jesus is the Son of God, He will account it a small business to deny his own will as Jesus did. He will never complain that he must refrain from any thing in obedience to him; and whatsoever he requires him to do, he will esteem it an excessive pleasure. For there can remain no doubt in his mind, that if he be the Son of God, he hath power to help us & that he will ever be assistant to us and bless us; because by this faith he dwelleth in us and we in him. I have read of one, of a Noble Family, delicately educated, and of a tender health, who had a great mind to enter upon a Religious course of life (as they speak in the Roman Church) but was affrighted out of those thoughts by the apparent difficulty of the exercises wherein he was to be employed; for their ill diet, retirement, poverty, watch and such like hardships he imagined could not be endured. Till one day reading those words of the Psalmist, which like a flash of lightning struck into his mind (xviii. Psal. 33. He maketh my feet like Hind's feet, and setteth me upon my high places (which he expounded to this sense, God will enable me with speed and easiness to run, not only upon the even ground and over the plains, but in craggy and steep places; he will lead me not only upon the level, but assist me to climb Mountains and to overtop the highest difficulties that are in my way to Heaven and) immediately he found all his fears vanish, his resolutions determined, and such a courage put into him, that from this time forward he was immovably bend to that formerly dreadful kind of life. Would not this word of God then, think you, which I have expounded, inspire us with as manly a resolution and greatness of mind to obey God's unquestionable commands, if we did but suffer it to penetrate into our hearts? Did we but conceive that we heard the Father say to us perpetually, This is my Son, This that came by Water and Blood, that climbed even the cross itself that surmounted the highest difficulties, He is my beloved Son; and if we thought we heard the WORD say, the Son of God is come, God is manifested in the flesh; and felt the Holy Ghost inspiring him with the same heavenly thoughts; the whole glorious Trinity telling us, they will assist us, and afford us their continual help; it could not but give wings, as I may say, to our feet, and make us skip over the most mountainous discouragements, and run the ways of God's commandments, and not be tired; that we might follow after, and go to the blessed Jesus. For the course of life which that Gentleman affected, was that of a Religious Order (as they call it) where they are tied to do more than God commands, to live by a Rule stricter than the Gospel, and under the Will of a Superior, whom they are bound to obey, as if he were Christ himself: And it was not the literal sense of the place neither which thus animated him, and put it into his heart to undergo such a servitude. And therefore if he did the will of men so cheerfully, and undertook more than God requires of us, and upon a weaker persuasion, by accommodating the sense of an holy word to his own present thoughts; there is no doubt but a right faith would endue us with the like power (notwithstanding the appearance of great labours) in the true service of God, in obedience to his indispensable commands: we having this word of God to strengthen our faith, the prime and natural intention of which is to make us confident, that He who leads us in this way, the Captain that conducts us, is God's Son, his most dearly beloved; who cannot but be as faithful as he is powerful to make good all his promises to us. And we should the rather strive to follow after him, and to run with joy the race that is set before us, because than we shall have the honour still to testify to him upon Earth; we shall be his WITNESSES and prove at this day, by his mighty power in our hearts and lives, that he is the Son of God. Turks and Jews that read not our Books, cannot be convinced by any arguments at present, so much as by this. They see how we live; but we can show them no Miracles to convince them, nor can we make them hear the voice from Heaven for their conversion; till we can recommend our Bible to their serious consideration. And the only way to do that, is for us to live more justly, soberly, charitably and piously than the rest of the World. By which means they may be brought to have better thoughts of Jesus, by having good thoughts of us; and be induced to read our Books, by seeing so much of them in our good works. And what happy days might we hope to see could we but use this argument to prove Jesus to be the Son of God; that no men are so good, so holy and pure, so peaceable and kindhearted, so free from fraud & all guile, as those who are called by his Name? How glorious then would the name of our Lord be over all the world? His word would run, and be glorified (as the Apostle speaks, 2 Thess. iii. 1.) just as it did in ancient days; when they could say confidently, Non de nostro, sed ex illorum numero, etc. * Lact. lib. 5. cap. 19 . They are not of our company, but of theirs (that follow the Heathen superstition) who rob and steal by Sea and Land, who murder and kill, who cheat and cousin, who drink and swill, who prostitute their bodies and profane themselves by filthy fusts; the Whores, the Fornicators, the Cheats, the Forgers of Wills and Testaments, the Drunkards, the Thiefs, the perjured Persons, and all the rest of the wicked crew are of their number: nothing of this can be objected to our People, whose whole Religion is to live without wickedness, nay without any spot or blemish. How would it stop the mouth of all the world, nay make them fall down and confess that God is certainly among us, could we but say thus in our days and make such a challenge to Turks and all other unbelievers? Shall we always let our Saviour want this noble testimony? Shall we do nothing but talk of him, and prattle of our Faith, and make our boast that we are right Believers, and damn all Infidel People? Alas, alas! these big words will do nothing. As long as they see us live no better than they, we shall not persuade them that we believe better. And therefore let us have this worthy ambition in our hearts, to become WITNESSES ourselves unto Jesus. Let us study how to show forth his praises, (or rather Powers * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 2.9. who hath called us into this marvellous light. And since we cannot do it by Miracles, let us do it by well doing and patiented continuance in it. So shall the Name of our Lord Jesus be glorified in us, and we in him, according to the grace of our God, and the Lord Jesus Christ (2 Thess. i. 12.) who at his appearing will bear WITNESS to us (xi. Hebr. 4.) that we were faithful and righteous, by receiving us, as God did Abel's gifts, up unto himself. For hereby also we shall be instruments of conveying this Faith down to Posterity, with some power. Would you not have them believe the same that you do? Is it not your desire that the next Age may confess him, as well as this? There is no such effectual means can be thought of to promote and propagate his Faith, as the fruits of it in an holy life. This will make men afraid now to speak evil of him; and this will teach our Children after us to be zealous professors of Christianity, and not such cold believers or such infidels as we see and hear of in the World. Assure yourselves it is Profaneness which hath made so many unbelievers in this Age. Increase of wickedness not only in themselves but others, hath made some so impudent as to scoff at Religion and blaspheme Christ. While they see those who acknowledge him do no better than themselves, they are inclined to think that their belief makes them no more worth, than those who have none at all. Nay, since they concur with them in their wicked practices, they imagine that their fear of Hell, and hope of Heaven is no part of their belief, but only of their profession. The hands of Infidels are strengthened in their impieties, by the perfidiousness of ungodly believers. They join with them to pull down Christian belief; and make that be thought nothing, which doth nothing above what infidelity doth. And therefore let all those who love the memory of our Saviour, who love their posterity, and would not have them in danger to be drowned in a deluge of infidelity, put a stop to it; by holding the mystery of the faith in a pure conscience. 1 Tim. three 9 Let every one that nameth the Name of Christ depart from iniquity, and endeavour all he can to support the honour of his Name and of his Religion, by a strict observance of all his holy commands. They who believe not or mind not what they believe, may think it strange that you run not with them to the same excess of riot, speaking evil of you (1 Pet. iv. 4.) But ye beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, keep yourselves in love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. Judas 20.21. And that now is the next thing which flows from hence. If we believe the Record or Witness which God hath given of his Son, it contains in it the greatest joy in the World. For this is the record, that God hath given to us eternal life: and this life is in his Son. But I must refer that to another Discourse alone by itself. Glory be to the Father, and to the Son, and to the Holy-Ghost. GLory in the highest; Let the Holy and undivided Trinity be for ever glorified by all Mankind; especially by all Christian People: who are made partakers of the grace of our Lord Jesus Christ, the love of God, and the communion of the Holy Ghost. Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him: But God hath revealed them unto us by his spirit. Blessed be God. I most thankfully receive the manifold testimony which he hath given of his well beloved Son; and humbly bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family of Heaven and Earth is named, that he would grant me according to the riches of his glory, to be strengthened with might by the same spirit in the inner man, that Christ may dwell in my heart by faith; that being rooted and grounded in love, I may be able to comprehend with all Saints, what is the breadth, and length, and depth, and height; and to know the love of Christ which passeth knowledge, that I may be filled with all the fullness of God. And God forbidden that any Soul who hears the voice of these Witnesses of God, should refuse and turn away from him that speaketh from Heaven: and hath declared to us the unsearchable riches of God's grace, and the whole counsel of his will. O that all they, upon whom the glorious Gospel of Christ hath shined, may most hearty believe in his Name. Let them all be knit together in love, unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ; in whom are hid all the treasures of wisdom and knowledge. And God forbidden, that any of them should hold the truth in unrighteousness. But as they have received Christ Jesus the Lord, so let them walk in him; rooted and built up in him, and established in the faith, as they have been taught, abounding therein with thanksgiving. And quicken that faith, O thou author and finisher of it, that it may work with great power in all Christian hearts: and mightily bow their wills to forgo any of their own desires, rather than displease thee, and forfeit thy love and favour. Let it enable them to overcome the World; that they may be no longer slaves to the lusts of the flesh, the lust of the eye and the pride of life; but conquering all these, may yield themselves unto God to be the servants of righteousness, and obey from the heart that form of doctrine which is delivered unto them. And may the powerful working of faith and love and hope, make all our duty easy to us; that we may ever render thee cheerful as well as constant service. May thy testimonies be our daily delight, and the rejoicing of our heart. May we love them above gold, yea above fine gold. May they be dearer unto us than thousands of gold and silver. May we daily renew our strength; and run and not be weary, and walk and not faint. May the holiness of our lives bear witness to the sincerity of our faith; that others may glorify thee our God for our professed subjection to the Gospel of Christ. And we obtaining a good report by faith, and carrying this testimony out of the world with us, that we have pleased thee; thou mayst receive us to thyself, to be glorified with thee, and to rejoice in thy love towards us for ever. Amen. THE END. Our Lord's Ascension. Acts. 1: 9 And when he had spoken these things, while they be: held, he was taken up, & a Cloud received him out of their sight to And while they steadfastly looked toward heaven, behold two men stood by them in white apparel. H. Which also said, this same le sus shall so come, as you have seen him go into heaven. depiction of the Ascension of Jesus THE WITNESSES TO CHRISTIANITY; OR, The Certainty of our FAITH and HOPE: In a Discourse upon 1 S. JOHN V. 11. PART II. By SIMON PATRICK, D.D. Chaplain in Ordinary to His Majesty. LONDON, Printed by E. Flesher, for R. Royston, Bookseller to His most Sacred Majesty. MDCLXXVII. TO The most Reverend Father in God, GILBERT, By Divine Providence, Lord Archbishop of CANTERBURY, Primate of all England, and Metropolitan; and one of His majesty's most Honourable Privy Council, etc. May it please Your Grace TO cast your eye upon the Second Part of that Work, the First Part of which I took the confidence to address unto your Grace the last year. It is concerning that ETERNAL LIFE which was with the Father, as St. John speaks; and now is manifested to us by his Son Jesus Christ, who hath published the most gracious Purposes of God the Father towards us. The thoughts of which, as they cannot but be at all times exceeding welcome to Devout Christians, (especially to those who are faithful Ministers in Christ's Kingdom▪) so never more, than when they see their Departure is at hand. In which regards I doubt not this Treatise will be acceptable to your Grace, because it contains a Description and full Assurance of that happy Life which you shortly expect. For there is nothing so reviving in our declining Age, as to think that the passage out of this Life leads us not to Death, but to Immortality: and that it will not take away our Happiness from us, but give us a purer enjoyment of it: Pleasure not mixed with a mortal body, but sincere and free from Grief and Sorrow. For when we shall be set at liberty and delivered from this Prison, we shall come thither where there is no Labour, no Sighing, nor Old age: but a Life of perfect ease and tranquillity, that breeds no trouble, nor any other evil; but is serene and clear in an immovable Rest and Peace. Where the happy Inhabitants sweetly contemplate the nature of things; and philosophise, not for Popularity and the Theatre, but for the finding out solid and everlasting Truth. I have but translated the words of Plato * in Axiocho, p. 370. (or of some other Philosopher that hath borrowed his name,) who was much pleased in such thoughts as these: though he made but uncertain guesses at that blessed state, which our Lord hath so clearly revealed, and so strongly demonstrated; that we have reason, with never-ceasing joy, both in life and death to give him thanks for so great a Grace. For as there is nothing beyond this that the heart of man can wish; so nothing of such importance to our present Happiness in this World. For which cause the Jews have thought fit to expunge those from the number of Israelites, who do not believe the Immortality of the Soul, and the Resurrection of the dead: and to resolve, that they shall have no part in the World to come, though they otherwise live orderly, and observe the Precepts of the Law. For such men, they saw, opened a door to all licentiousness; and could never do so much good by any other means, as they did hurt by subverting this Belief. Which I have endeavoured therefore to establish by such Arguments, as they were ignorant of, till our Blessed Lord and Saviour appeared: who, as St. Matthew observes out of the Psalmist, uttered things which had been kept secret from the foundation of the World. Maimonides himself saith, in his last Chapter of his Book concerning Kings, that at the coming of Christ, things hidden and profound shall be laid open and revealed to all. Which is true of nothing more, I have shown, then of that which is the greatest desire of all mankind, immortal Life. Of which though I have not treated according to the dignity of the Subject; yet I am confident I have laid a good Foundation, to be improved by the labours of those who have more skill and more leisure. And it is a very great satisfaction, to have done any thing (though never so small) for the honour of our ever-Blessed Lord and Master: whom it is the highest glory in the world to serve in faithfulness and truth. For He will not fail to reward such services with an ample recompense: being a Prince so great, that nothing is beyond his Power; and so gracious, that his Servants have reason to expect the best effects of his Good will. Which may very well content us, whatsoever usage we meet withal at present: And should mightily excite us, as St. Chrysostom often and earnestly exhorts * Homil. 87. in Matth. p. 539. , neglecting the suspicions, and the reproaches, and the praises too of men, to study this one thing alone; how to be conscious to ourselves of no evil: which will bring us in the end, both here and hereafter, the greater glory. The God of all Grace bless this Work to the settling and increasing this holy Faith and Resolution in all our hearts; whereby we shall also obtain the sweetest foretastes of the Joys of the future State. And may your Grace be blest with many of them, to support the infirmities of Old age; and having finished your days, have an easy passage to that better Life; and there receive from the Chief Pastor, when he shall appear, the Crown of glory which fadeth not away. Which is the hearty Prayer of My Lord, Your GRACE's in all dutiful Observance, SY. PATRICK. TO THE READER. I Have no other reason to give for adding one more to that heap of Books, which men complain is already grown too great; but the hope I have of doing some service to our Lord, by making a farther search (as I promised in the conclusion of the former Part of this Work) into the Testimony of these Divine Witnesses, concerning ETERNAL LIFE. The Hope of which is the most precious Legacy the Son of God hath left us; the Hinge upon which all Religion turns: without which it would be the greatest Vanity (as Lactantius * Lib. vi. c. 9 seven. 1. often speaks) to obey the commands of Virtue; for whose sake we must endure not only many Labours, but ofttimes sore Calamities. We were born (as he discourses elsewhere * Lib. seven. 6. ) to acknowledge God the Maker of us and of the World: whom we therefore acknowledge, that we may worship him; and therefore worship him, that we may receive Immortality for a reward of our labours, (because his service engages us in the greatest:) and therefore Immortality is bestowed on us for a recompense, that, being made like to the Angels, we may serve the Father and Lord of all for ever, and be the Eternal Kingdom of God. This is the Chief of all things, this is the Secret of God, this is the Mystery of the World: to which they are strangers, who, following their present pleasures, have addicted themselves to terrestrial and frail goods; and sunk their Souls, born to celestial enjoyments, into delights as deadly as they are muddy and dirty. And it is the singular Privilege of Christians, as I have demonstrated, to be assured of a Good so great, by so many most credible Witnesses: whose Testimony none can refuse, but they that will be so absurd as to believe none at all. The Father, the Word, the Holy Ghost, the Water, the Blood, and the Spirit, declare so unanimously and so plainly, that the Lord Jesus will give Eternal Life to his followers; that what the Orators said in flattery to the Athenians in the time of the Chremonidian War, may in truth be said to us, if we altar but one word: that other things indeed are common to us with the rest of the World; Athenzus in Deipnosoph. L. vi. p. 250. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the way that leads men to heaven is known to Christians alone. Who have a manifold grace bestowed on them; enjoying not only a Promise of Eternal Life, (which the World never had before,) but that Promise attested by so many Witnesses: who tell us also, it is in the power of him that died for us, to confer it on us; as well as to show us by what means we may become so exceeding Blessed. The serious Reader, I doubt not, will be sensible of all this, when he hath perused the following Work. In which I have endeavoured to satisfy those also, who wish I had said something of that part of this Record which I undertook to explain; THESE THREE ARE ONE. Which words, I have reason to believe, (whatsoever the Socinians have pretended to the contrary,) were always a part of this Holy Scripture. For they are alleged by Saint Cyprian in his Book of the Unity of the Catholic Church; to show how dangerous it is to break that Unity, by the clashing of our wills, which not only coheres by celestial Sacraments, but proceeds, as he speaks, from the Divine firmness. For our Lord saith, I and the Father are one. And again, it is written of the Father and the Son and the Holy Ghost, Et high tres unum sunt, And these three are one. By which that the Apostie would have us to understand, not merely the consent of their Testimony, (though that is not to be excluded,) but the Unity of their Nature or Essence, we have great reason to think. Because there can no account be given, why he should not use the same form of speech here, which follows, when he speaks of the other three Witnesses; if these three in Heaven were not otherwise three then those three in Earth. Which being admitted, (and if we take in the constant sense of the Church to interpret the words, we cannot make any farther doubt of it,) that these three are one in their Essence; than it is certain there are Three Persons, whose Essence is one and the same. For else there would not be three Witnesses in heaven, but only one: which would cross the design of the Apostle; whose scope is, to show that our Faith doth not rely upon a single Testimony. And indeed the Holy Scriptures, in other places, ascribe such Actions and Works to each of them, as are proper to Persons: which is a sufficient warrant to the Church, to express the distinction that is between them by this Name. Non quia Scriptura dicit, (as St. Augustine * Lib. seven. de Trinitate, cap. 4. speaks concerning this very business,) sed quia Scriptura non contradicit; Not because the Scripture saith they are Persons, but because the Scripture doth not say the contrary: but rather, I may add, directs us to say they are, for the reason before mentioned. When humane scantness (as that Holy Doctor of the Church goes on) endeavoured to express in words that which it conceived in the secret of the mind concerning our Lord God the Creator, it was afraid to say there were three Essences; lest any diversity should be thought to be in that highest Equality: and on the other side, to say there were not tria quaedam, really three, was to fall into the heresy of Sabellius. For it is certain there is the Father, and the Son, and the Holy Ghost; and that the Son is not the Father, nor the Holy Ghost the Father or the Son. It sought therefore what three it should call them; and it said, three Persons; (as the Latin Church speaks;) by which Name it would not have any diversity understood, but only singularity. That not only Unity should be there conceived, because we say there is one Essence; but a Trinity also, because we say there are three Persons. This Faith we ought to defend; and in this simple belief we ought, I have shown, to acquiesce. We ought to defend it, because it is the Catholic Faith, revealed in the Holy Scriptures; according as they have been always understood by the Church of Christ. For it is sufficient (as St. Gregory Nyssen * Lib. iii. contra Eunomium, p. 126. excellently discourses against those that demanded more proof of these things) to the demonstration of this Doctrine, that we have a Tradition descended to us, like an inheritance, by succession from the Apostles; and transmitted through the hands of holy men that followed them. They that will innovate, need the help of mighty arguments, if they will go about to shake the Faith, not of men built on the sand, and wavering like Euripus, but grave, settled, and constant in their opinion. And while we see nothing but mere discourse against it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who is there so silly and brutish, as to think the Doctrine of the Evangelists and Apostles, and of those Lights that succeeded them in the Church, to be weaker than their Babble without demonstration? But we shall not wholly avoid the imputation of folly, unless we also rest satisfied in this plain belief; not busying ourselves in more curious inquiries. For the greatest Lights in the Church, I have shown, will lead us no farther; but tell us we shall groap in darkness, if we will needs pry too much into this Mystery. Which we ought to discourse of as becomes Divines, not Philosophers. Lest, as Henricus à Gandava censures Albertus Magnus, (in his Book of Ecclesiastical Writers,) whilst we follow too much the subtlety of secular Philosophy, we cloud the splendour of Theological purity. We must remember that we are men, and that our understandings are but shallow: which ought not therefore to venture boldly into such depths as that of the Divine Essence. There is nothing so much becomes us, when we think of God, as an holy fear and reverence, producing in us low thoughts of ourselves. Without which we are not like to be illuminated from above; nor can we, should we know never so much, be acceptable to God. Quid enim prodest alta de Trinitate disputare, si careas humilitate, unde displiceas Trinitati? (as Thomas à Kempis honestly speaks:) For what will it profit thee to dispute loftily of the Trinity, if, through want of humility, thou displeasest the Trinity? The way to ETERNAL LIFE, it is certain, lies in that road; which we shall be in danger to miss, if we give ourselves too great a liberty of disputing about things so much above our reach. We ought to be ware of this artifice of the grand Deceiver: who is wont to draw us secretly from attending to our known duty, while we are amusing ourselves with sublime speculations. Which the holy Fathers of the Church have carefully observed, and cautioned us against by their severe reproofs. What means (saith Saint Gregory Nazianzen * Orat. xxxiii. p. 533. ) this ambitious humour of disputing, and itch of the tongue? what new disease and unsatiable appetite is this? While our hands are bound, why do we arm our tongue? Hospitality, Brotherly love, Conjugal affection, Virginity, are no longer praised. Feeding the poor, Psalmody, Nocturnal stations, Tears are not now in request. We do not bring under the body by Fast; nor leave it a while, to go to God by Prayer. We do not bring the worse in subjection to the better; the Dust, I mean, to the Spirit. We do not make our life a meditation of death. Our Passions are not mastered. Forgetting our heavenly Original, we let anger swell and rage; and take no care to suppress that pride and haughtiness which will at last lay us low. We do not chastise irrational sadness, nor foolish pleasure, nor unchaste laughter, nor disorderly aspects, nor unsatiable hearing, nor immoderate talking, nor absurd thoughts, nor any of those things by which the Evil one takes advantage against us to our ruin. There is nothing like to this; but quite contrary, we give liberty to other men's evil affections, and (like Princes when they have got the Victory) require nothing of them, but only that they be on our side, and take our part: though they oppose God the more impiously and audaciously. These things, it seems, were then too manifest to be denied; and notwithstanding these reproaches of holy men, the humour propagated itself to aftertimes. For the cure or prevention of which, nothing is so necessary to be believed and preserved perpetually in mind, as that Counsel which the same great Doctor gives in another place * Orat. xxix. p. 493. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Wouldst thou be a Divine, and worthy of God? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Keep the Commandments: Go in the way of God's precepts. Practice is the best step thou canst take to contemplation. Which is the surest advice for all Christians to follow: who must not think by any other means to arrive at that blissful sight of God; in which our knowledge of him will be perfected in the other World. Of which Beatifical Vision I have not adventured to say much in the ensuing Treatise, because our manner of living (as Saint Augustine * Epist. cxii. ad Paulinam. speaks in an Epistle of his upon this very subject) is of more consideration in this inquiry, than our manner of speaking. Nam qui didicerunt à Domino Jesus mites esse & humiles cord, plùs cogitando & orando proficiunt, quàm legendo & audiendo. For they that have learned of the Lord Jesus to be lowly and humble in heart, profit more by meditation and prayer, than they can by reading and hearing. But something I have said, as far as I could find any directions in the Holy Scriptures: which warrant us to conclude, that the participation we have of God now, shall be so improved in the other World, that whatsoever we enjoy of him here, we shall in a higher and after a more perfect manner, with the addition of immortality, enjoy when we rise from the dead. We are now the Sons of God by faith in Christ Jesus; who bids us be confident of it, and rejoice in it: And yet he mentions this as a special privilege belonging to us after the resurrection; when we shall not marry nor die any more, but be equal to the Angels, and be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sons of God, being the children of the Resurrection. xx. Luk. 35, 36. Just as it was with our Lord Christ himself, who was in a more special and excellent manner called the Son of God, after his rising from the dead; when God said to him, Thou art my Son, this day have I begotten thee: (advanced him, that is, to a more excellent degree of likeness to him in power and dominion, putting all things under his feet:) So it shall be with all those Sons whom he brings unto glory. They shall be more nearly related to God, at the Resurrection, and resemble him more exactly; whose Image they now bear in Wisdom and Goodness. But how much he will then impart of himself to us, the Apostles themselves were not able to inform us. We are now the Sons of God, faith Saint John 1 Ep. three 2. but it doth not yet appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how we shall be the Sons of God, in the other world. We now find (I may add by a parity of reason) a great pleasure in holy thoughts; we feel the joys of ardent love; are ravished with the melody of Songs of praise, and with the sweet violence of a glance of light from heaven upon us; and we are sure we shall be so happy as to have a great increase of this pleasure, when we remove from hence: But it doth not appear how we shall think; nor what will be the satisfaction of heavenly Love; nor what new Songs shall be put into our mouths; nor how God will look in upon us, when we shall see him as he is. We must be content to know, that all these will bear a proportion to the infinite Goodness of Him who is Omnipotent, and hath loved us so much as to purchase us with a great price, and to give his Holy Spirit to us; and according to the Love of him that died for us, and is gone to prepare a place for us, that where he is, there we may be also. In this hope we may now rejoice (though we do not at present see our Lord) with joy unspeakable and full of glory. For I have proved, by undeniable arguments, that God the Father hath given power to his Son Jesus, to make us more happy than we can now conceive; and that He will undoubtedly bring us to live with himself. What greater Good can we desire then this? Or what greater Motive can be thought of, to persuade us sincerely to embrace the Christian Religion; whose business it is, (as Lactantius concludes his Book of a Blessed Life,) to direct us to the Eternal Rewards of the heavenly Treasure? Of which that we may be capable, we must presently disengage ourselves from the ensnaring pleasures of this Life; which deceive men's Souls by their pernicious sweetness. And how great a felicity ought we to esteem it, to go, being delivered from the impurities of this Earth, to that most equal Judge, and most indulgent Father; who for our labours will give us rest, for death life, for darkness light, for earthly short goods, those that are celestial and eternal? None of the sharpnesses and miseries which we endure here, while we are employed in the works of righteousness, are in any manner to be compared with that reward. Therefore if we will be wise, if we will be happy, let us propose the worst things, that can be, to ourselves, and resolve to suffer them: since it is manifest, that this frail Pleasure we have here shall not be without punishment; nor Virtue without a divine reward. All mankind ought to endeavour, with all speed, to direct themselves into the right way; that, having undertaken and performed the duties of a virtuous life, and patiently endured its labours, they may be worthy to have God for their Comforter. For our Father and Lord, who made and settled the Heaven, who brought the Sun and the rest of the Stars into it, and out of Nothing raised the rest of the World to this perfection wherein we see it, beholding the Errors of mankind, sent a Leader, who should lay before us the way of righteousness. Him let us all follow: Him let us hear: Him let us most devoutly obey. For He alone hath purged men's hearts by his truth, and set due bounds to their desires and fears; showing them the chiefest Good, to which they should tend, and the way whereby it may be attained. Nor hath He only shown it, but he hath gone before us in it; lest any should shun the course of Virtue, because of the difficulty that attends it. Let the way of perdition and deceit therefore be forsaken; in which death lies concealed under the enticements of pleasure. And the nearer any man, by reason of his years, sees that day approaching in which he must departed this life, let him cast in his mind the more seriously, how he may go away as pure as may be; how he may come innocent to his Judge; and not, as those whose minds are blinded, how he may satisfy his lusts more greedily before he go. Let every man deliver himself out of that gulf, while he may, while he hath some power; and convert to God with his whole Soul: that he may securely expect that day, in which God, the Lord and Governor of the World, will judge every man's works and thoughts. Let him not only neglect, but fly from, those things of which men are now so greedy. Let him look upon his Soul as better then these fallacious goods, whose possession is uncertain and fading. For they go away continually, more swiftly than they come: and if we could enjoy them to the last, they must be left to others. We can carry nothing away, but a life piously and innocently led. He shall come rich and wealthy to God, whom Continence, Mercy, Patience, Charity and Faith shall wait upon. This is our Inheritance, which can neither be taken from any man, nor transferred to another. And whosoever is desirous of it, may have it if he please. But let no man trust in Riches, nor in Dignity, nor in Kingly Power: these do not make us immortal. Let us give our mind to Righteousness, which alone will be our inseparable Companion, till it bring us to God. As long as we live, let us continue our warfare unweariedly; let us keep our watch; let us valiantly encounter with the enemy: that being conquerors, and triumphing over the vanquished adversary, we may receive from our Lord the reward of Virtue, which he hath promised. There is the greatest reason, I have demonstrated, to expect it with such a lively Faith as was in the first Christians, (in whose words I have chosen to deliver these things, rather than mine own,) who confidently looked Death in the face, in whatsoever shape it appeared; and were not in the least daunted at the sight of it. There were innumerable experiments made of it, not only in Men, but in Women and Children; as the great Athanasius * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. p. 80, etc. justly glories. Who takes this to be no small token of the abolishing death, (so that it had no power, but was indeed dead itself,) that it was contemned by all the Disciples of Christ. Before whose Divine appearing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it was dreadful to the Saints themselves, who bewailed and lamented those that died, as if they were lost. But since our Saviour risen from the dead, it is no longer terrible; but all that believe on him tread it under foot, as if it were nothing; and choose rather to die, then deny the Faith of Christ. For they know certainly that the dead do not perish; but that they both live, and shall also be made incorruptible by the Resurrection. That Evil one, the Devil, who heretofore by death insulted over us, is himself alone now left truly dead. Of which this is a sign, that, whereas before men believed on Christ, they looked on Death as very formidable; since they embraced his Faith and Doctrine, they do so much slight it, that they run cheerfully to it, and become Witnesses against him of our Saviour's Resurrection. Mere Children make nothing of it. The weaker Sex, (so weak is he that had the power of Death now grown,) who were formerly deceived by him, laugh him to scorn, as one that is dead, and hath lost his power. Just as a Tyrant, when a lawful Prince hath vanquished him, and bound him hand and foot, is despised, and made a mocking-stock by all that pass by him, who no longer fear his rage and cruelty: even so is Death, being overcome by our Saviour, trampled upon by all his Disciples; who bearing witness to their Master, deride it in those words of the Apostle, O Death, where is thy Victory? O grave, where is thy sting? What conquests hast thou to brag of now? Behold, we are all made alive, through Jesus Christ our Lord. Mankind, it is certain, naturally abhors Death, and the dissolution of their Body; and therefore it is no small demonstration of our Saviour's victory over it, that he hath so changed the nature of man, as to persuade even children in Christ, and tender girls, to make no account of this Life, and with joy to think of Death. It may seem to some an incredible thing, that Death should thus have lost its power: but so it doth, that there should be a cloth made of an Indian stone, which fire cannot burn; or that a mighty Tyrant, notwithstanding all his forces, should on a sudden be subdued, and held in chains, by no visible power. Let him that doubts of either of these put on that cloth, or go into the Dominions of the Conqueror; and he shall be satisfied of the weakness of the fire, and of the Tyrant. In like manner, if we meet with an Unbeliever, who, after so many Wonders and so many Martyrs of Jesus Christ, makes a doubt whether Death be destroyed, and a period put to his Kingdom; we cannot blame his admiration at so great a thing: provided he do not harden himself in infidelity, nor impudently oppose those things which are most evident. Let him, for his satisfaction, do as he that would know whether such a Tyrant, as I now spoke of, be vanquished; go into the Conquerour's Country, submit himself, I mean, to Christian instruction, and receive the Faith of Christ; and then he shall soon see the weakness of Death, and the victory that is got over it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. For many who were once not only unbelievers, but Mockers, have afterwards believed; and so contemned Death, that they have become Martyrs for Christ 's sake. I pray God these Treatises may have the like happy effect upon some doubting or unbelieving Soul, who shall vouchsafe to examine the Evidence I have produced for the Christian Faith. Against which I beseech such persons not to shut their eyes, nor harden their hearts in infidelity. If they will condescend so far, as to consider what we say; they may, of Scoffers, become such zealous Assertors of the power and glory of the Lord Jesus, as to be willing and ready (though there will be no occasion, I hope, to try their resolution) to testify their love to him, and hope in him, with the loss of their lives. And as long as they live, they will find it the highest of all pleasures, to think that they shall never die. Of which happiness we can by no means be so well secured, as by the Christian Religion. All the Philosophers of greatest fame (as Eusebius * Lib. 1. Prapar. Evang. c. 4. observes) talked like Children about the Immortality of the Soul, in comparison with Christians. Among whom, saith he, boys and girls, and those Barbarians too, and the most despicable people, declare this truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not so much by their discourses as by their deeds, which they perform by the power and cooperation of our Saviour. The Discourses of Aristotle about this matter are justly said by Saint Greg. Nazianzen * Orat. xxxiii. p. 535. to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because, as Jacobus Billius hath demonstrated, he thought the Souls of men to be mortal. And accordingly Theodoret ranks him, in this regard, with Democritus and Epicurus, who boldly said they were corruptible. So little force was there, as he also observes * Lib. v. Therapentices, p. 546. 556. , in the many discourses of the most wise Plato, to prove the Soul's Immortality; which could not make his greatest Scholar in love with his Opinion. Whereas our Fishermen, and Publicans, and Shoemakers, persuaded both Greeks, and Romans, and Egyptians, and all other Nations of mankind, to believe it. And you shall see, saith he, not only the Doctors of the Church, but Smiths and Weavers, and other Artisans, both men and women, that understand these things. And not only such people as live in cities, but poor countrymen are so well instructed, that one may find a Ditcher or a Neatherd discoursing of the Holy Trinity, of the Creation of the World; and that knows more of humane Nature then either Aristotle or Plato. For Plato himself was not constant in his Opinions about the state of the Soul after it departed this body. But sometimes speaks of great torments which the wicked endure in dark prisons; and describes their punishments to be dreadful, by the sentence of impartial Judges: and otherwhere he talks as if those Souls were at liberty to choose what body they will please to go into; and that it pleases them better to be a Bird, or perhaps an Ass, then formerly it did to be a Man. Which contrariety of opinion is observed, and handsomely represented, by Eusebius * Lib. xiii. Praepar. c. 16. , whose words I shall not transcribe. For we find the Philosophers talking so discontentedly concerning the present state of mankind, who are subject, they say, to more calamities, and therefore in a worse condition, than any other Creature upon the face of the earth; that it is sufficient to convince us how little certainty they had of a future state. The steadfast belief of which being taught, as Theodoret observes, with one mouth, and without any disagreement or doubting, by all the Apostles and Followers of Christ, made all Christian people not only contented with their portion, though more calamitous in those days than any other men's; but also cheerful under the sorest burdens that oppressed them. And though the ancient Hebrews were taught by holy men of God to know better than the Philosophers; and God in his infinite goodness was pleased, when they were in danger of grievous troubles for Religion sake, then to give them still more and more hope of another life; (as Grotius wisely observes, both upon the story of Elijah's calling the Soul of the Widow's Son back again, 1 King. xvii. 21. and upon the dead man's rising again, when he touched the bones of Elisha, 2 King. xiii. 21. and may be farther verified from the story of the Maeeabees:) yet it must be acknowledged, there was no particular promise made to them of Eternal Life, either before the giving of the Law, or in that Covenant made with them by Moses; nor any clear and express promise in aftertimes, until the coming of our Lord Christ. Who hath made a New Covenant with us, which is established upon better promises then those in the Old, as the holy Writer to the Hebrews speaks, viij. 6. For the promises of the Covenant made with them by Moses were only, that they should possess the land of Canaan, and lead a happy life there, while they observed his Precepts: But the promises of the Gospel are, that, by obedience to our Lord, we shall come to live eternally with him in the heavens. So the Church of Christ hath always understood it, as any one may be satisfied who can read the Answer of Ger. Cap. xxiii Vossius. to Ravenspergerus. Where he shows, that the ancient Doctors, especially Saint Augustine, looked upon the Old Testament as containing properly and directly the promises only of earthly and temporal things; which were the Figures of those that are celestial and eternal. The words of Saint Augustine are very memorable to this purpose, in a little Book of his, Epist. cxx. cap. 2, 3. wherein he answers to five Questions put to him by Honoratus: to which he adds another of his own, concerning the Grace of the New Testament; in which that Grace is revealed, which was hid in the Old. God willing to show, saith he, that even earthly and temporal felicity is his gift, and ought not to be expected but from him alone, though fit long ago to dispense the Old Testament, which belongs to the Old man; from whom this life must needs begin. But those felicities of the Fathers are proclaimed to be granted by the bounty of God, though belonging to this transitory life. For those earthly gifts were the things that were openly and apparently promised and given. Covertly indeed the New Testament was figuratively foretold in all those things, and was understood by a few, whom the same Grace was pleased to honour with the gift of prophecy. By which gift, bestowed not upon a few persons in one Nation, but, as their Prophets foretold, upon all flesh, these things, which were then locked up in secret, are now laid open to the view of all: and so plainly revealed, that we read of ETERNAL LIFE oftener in the New Testament, than they did of health, and riches, and victory, and long life, in the Old. Blessed be the tender mercy of our God, should all those that have any faith say, who hath called us into his marvellous light: whereby we see such things, as eye never saw; and see them so clearly, that we cannot reasonably doubt of them. We enjoy the body of that, whereof they had but the shadow. We have that in substance, which they had but in picture. The promise of that is ours, which they had only in the type. We have the proof, the evidence, the demonstration of that, which was only represented to them in mystical figures. So far are we illuminated beyond those great Souls, who were the glory of their times, that we understand the meaning of their own Books, and the signification of all the types and shadows, wherein these heavenly things were wrapped up and hidden, better than they could do themselves. For our Lord is risen from the dead, and hath opened the Kingdom of heaven; and, tearing the veil in pieces, hath set before our eyes the holy place not made with hands, eternal in the heavens. Into which he is entered as our Forerunner, to prepare a place for us; and from thence hath sent a more abundant measure of the Holy Ghost, to enlighten the eyes of our understanding; that we may know what the hope of Christianity is, and how exceeding glorious that celestial inheritance, which he intends to divide among us. i Eph. 17, 18. But it is not sufficient to admire this grace, (I have demonstrated,) we must carefully improve it; or else it will be worse with us then if we had never known it. For if the Word spoken by Angels was so punctually verified, that every breach of it was duly punished: (as it is two. Hebr. 2, 3, 4.) there is no hope that we should escape the severest effects of God's displeasure, if we neglect so great Salvation as this; which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being first published to the world by our Lord Jesus, was farther confirmed by the coming down of the Holy Ghost upon his Apostles. We are the disciples of Him, who spoke as never man spoke. Whose word of Salvation (as his Gospel is called) we then neglect, when we mind not what he saith; or do not often think of it; or, having thought of it, prefer every trifle before it, and will not be moved by such a wonderful grace to obey his precepts. For by the opposition wherein this stands to the transgression and disobedience mentioned before against Moses his Law, we are sufficiently informed wherein this neglect principally consists: viz. in the transgressing those bounds our Lord hath set us; and disobeying those commands, to the observance of which he incites us by the promise of immortal Life. It is a fearful thing to think how miserable they will be, who prove thus inconsiderate; and in how great danger Christians are to be so, by the means of that very deceit which plunged the Jews into so many calamities. Because God had manifested more of his love to them, then to other Nations; had given them an excellent Law, spoken to them by his Prophets, instructed them how to offer Sacrifice, and appointed a place where he would dwell among them; they blessed themselves in the outward enjoyment of these singular privileges; they bragged that they were the seed of Abraham, and that they had the Oracles of God, and were a people separated to him from the rest of the world by many holy rites: but they took no care to be obedient to his Laws; and less regarded to be endued with the spirit of faithful Abraham, who left all those earthly goods, in which they placed their chief treasure, for God's sake. Just thus men suffer themselves to be deluded at this day. Because God hath granted us the preeminence even above the Jews themselves; hath brought us into the Kingdom of his dear Son, made us the Children of Light, and let us see such things as many Kings and Prophets desired to see, but did not see them; they content themselves with the bare profession of this Religion, and think it enough to be called by such an honourable Name, as that of Christ: on whom they rest and rely as the Jews did on their Sacrifices; never thinking of being endued with his blessed Nature and Spirit, and offering their Wills entirely to God, as he did. Thus men perish, even in the midst of so great light and means of being saved. And there is no help for them, unless they will grow serious, and consider the design of the Christian Faith. Which will teach them, after a very few thoughts about it, that our Lord Jesus is the author of eternal Salvation to those only that obey him; (v. Heb. 9) and will be so far from protecting others from destruction, that he himself will be revealed from heaven, with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ. 2 Thess. i. 7, 8. I end this Preface as St. Augustine gins his third Chapter of his first Book of the Trinity, with the alteration of one word only in the conclusion. Whosoever reads this Book, where he is convinced, let him go along with me: where he sticks, let him inquire with me: where he sees his own error, let him return to me; where mine, let him call me back to him. Thus we shall all walk together in the way of charity; tending to him, of whom it is said, Seek ye his face always. Whosoever therefore, when he reads, saith, This is not well said, for I do not understand it; let him reprehend my speech, but not my faith. It might, it is likely, have been spoken more plainly: but there is no man ever spoke so, as in all things to please all. The general CONTENTS. AN Introduction. CHAP. I. Of Eternal Life in general, page 1. to 13. which our Saviour calls SEEING GOD: explained in seven particulars, p. 14. to 40. A Meditation, p. 41. CHAP. II. A more particular discourse of this Life, p. 43. wherein the happiness of the Soul is described; in regard of its increase in the knowledge of God, p. 46. to 62. and in its love to God, to p. 72. and joy in God, to p. 84. A Meditation out of St. Augustine, p. 85. CHAP. III. A farther explication of the Happiness of this Life, p. 87. in perpetual Praises of God, to p. 97. and in free uniform Obedience to him, to p. 101. There the happiness of the body also is briefly touched, to p. 108. A Meditation out of Macarius and others, Ibid. CHAP. IU. Of the Eternity of this Life, p. 111. being without intermixture of Misery, p. 112. and without intermission, p. 115, and without end, p. 121. represented by the Sabbath, p. 124. Particular expressions chosen to signify that it never dies, p. 127. A Meditation, p. 133. CHAP. V. Of the Certainty of this Eternal Life, p. 137. whose excellence is farther represented from xxi. Rev. 7. in 5 particulars, from p. 138. to 149. Two Observations about his RECORD, p. 151. to 158. A Meditation, p. 161. CHAP. VI The Testimony of the FATHER, concerning this Eternal Life, p. 165. The first testimony illustrated, to p. 172. The second testimony at large considered, from thence to p. 195. The third testimony, Ib. to p. 204. A Meditation, p. 205. CHAP. VII. The Testimony of the WORD to it, p. 209. The first testimony, p. 211. The second, p. 220. The third, p. 230. A Meditation out of St. Gregory Nazianzen, p. 245. CHAP. VIII. The Testimony of the HOLY GHOST, p. 249. The first testimony, Ib. to p. 258. The second, Ib. to p. 270. The third testimony, Ib. to p. 279. The sense of the Church about the Holy Trinity, p. 280, etc. The use we should make of this Record, p. 286. A Meditation, p. 294. CHAP. IX. The Testimony of the WATER concerning Eternal Life, p. 299. Where, first, the purity of our Saviour's Doctrine is considered in many particulars, p. 300. to 312. Secondly, the purity of his Life, Ib. to p. 317. Thirdly, the Baptism of John, Ib. Lastly, his own Baptism, p. 322. A Meditation, p. 330. CHAP. X. The Testimony of the BLOOD is considered, p. 333. in Ten particulars. The first, p. 335. The second, p. 339. The third, p. 346. The fourth, p. 348. The fifth, p. 350. The sixth, p. 352. The seventh, p. 356. The eighth, p. 362. The ninth, p. 365. The tenth, p. 371. A Meditation, p. 376. CHAP. XI. The Testimony of the SPIRIT considered, p. 381. First, in the Miracles he wrought, p. 384. which are considered in general, p. 388. and then in 6 particulars, p. 397. Secondly, in his Resurrection from the dead, p. 407. and Ascension to heaven, p. 417. explained in eight particulars, to p. 426. An explication of 2 St. Peter i 3, 4. p. 427, etc. A Meditation, p. 434. CHAP. XII. The Testimony of the holy APOSTLES, p. 439. who opened this Doctrine more fully, 443. declaring, first, how our Lord will appear in person at the last day, Ib. p. 444, etc. Secondly, that in the mean time Souls do not sleep, p. 445. proved by several testimonies of St. Paul, and St. John, p. 447. to 457. which was always the sense of the Church, p. 460. The certainty of the Apostles testimony, p. 464. proved by their Life and Doctrine, p. 470. by their Blood, p. 474. and by the power of the Spirit which accompanied them, p. 478 by which they cured some, and delivered others to Satan, p. 481, etc. A Meditation out of St. Chrysostom, p. 491. CHAP. XIII. The Use we are to make of this RECORD. First, in admiring the great love of God, p. 499. Which is illustrated, (secondly) by what God hath done for us, more than for any in former times, p. 507. How uncertain the Philosophers were in their reasonings about this matter, p. 508. How little of it was revealed to the Jews, p. 514. who had no express promises of Eternal Life, p. 515, etc. and therefore saw it but obscurely, p. 524. and had no such Witnesses of what they knew, p. 532. Which ought (thirdly) to excite in our hearts such love to God, as moves us universally to obey him, p. 536. No motive comparable to this, p. 539. whose strength appears in six properties it hath, p. 541. to 551. Which (fourthly) makes it more strange that it doth so little move men, p. 552. Want of Faith is the reason of it, p. 555. which we must therefore awaken, p. 556. by the consideration of what hath been said, which is briefly summed up, p. 557. to 566. A Meditation out of St. Chrysostom to the same purpose, p. 571. CHAP. XIV. A farther Improvement of this RECORD, p. 577. which we ought to believe with an unshaken Faith, p. 578. An encouragement to Faith, p. 583. For the quickening of which several questions are proposed, which is the Fifth Use, p. 586. First, about the way to this Felicity, p. 587. Secondly, about the nature of the way, p. 597. Thirdly, about the unreasonableness of being desirous to stay always here, p. 606. Fourthly, about their distance from it, who never have their thoughts in heaven, p. 608. Fifthly, about the danger of resisting so mighty a motive to well-doing, p. 611. Sixthly, about men's resolutions, all these things considered, p. 617. The last Use concerns the great joy the righteous should have in the thoughts of what they hope for, p. 624. which is a strong support under the greatest afflictions, p. 629. demonstrated in three Observations, p. 630. to 636. where the resolution of good men before Christ came is represented, to p. 642. The examples of the Martyrs presented, p. 643, etc. Comfort from hence derived against the death of friends, p. 646. or in any other sad condition, p. 649. even in death itself, p. 653. The Conclusion out of St. Gregory Nazianzen, p. 655. ERRATA. PAge 101. line 6. read VI p. 109. marg. r. prosolog. p. 461. marg. penult. Hom iv. in Hebr. p. 508. 2. r. own peculiar. p. 534. antep. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 606. marg. r. iii. IMPRIMATUR. Guil. Sill, R. P. D. Hen. Episcopo Lond. à Sacris Domesticis. Oct. 21. 1676. 1 S. Joh. V 11. AND THIS IS THE RECORD, THAT GOD HATH GIVEN TO US ETERNAL LIFE: AND THIS LIFE IS IN HIS SON. AN INTRODUCTION To the following Discourse. HAving made, in the former Treatise, as diligent a search as I could into the Records of Heaven and Earth, and found there the clearest Evidences that Jesus is the Son of God, (to whom therefore we own the most humble and cheerful Obedience;) I purpose now to make a farther inquiry into them, after the Royal Powers which belong to so great a Prince, who both in his Nature and in his Office so infinitely excels all other, that his loyal Subjects may well expect from him the greatest grace and favour. He was God appearing as Man, Epist. ad Ephes. (to use the words of Ignatius,) and Man working mightily as God; but yet submitted himself to the meanest condition, and the basest death, for the purging away our sins by his blood whereby he obtained, as the most ample Dominion over all creatures, so the largesse Power, both to remit sins, and also to reward the services of all those that believe on him. To whom his affection is so great and extends itself in such boundless love, that his kindness towards them will not be perfected, I shall prove, till he hath bestowed on them ETERNAL LIFE. A Blessing for which all mankind most passionately wish: not only because the weakness of our bodies, the inconstancy of all their enjoyments, the troubles we mee● with in the world, and the necessity of dying, make it most desirable; but because it comes recommended to us by its own proper worth and excellence; which is so exceeding great, that it renders the most constant untroubled possession of this world's goods, and a perpetuity in this life (could it be obtained) without any sickness or infirmity, a vile and contemptible purchase in comparison with it. This therefore all considerate minds would gladly be well assured of. There is nothing of such importance to their satisfaction, as a certainty of immortal happiness, when they leave this Body. Which will make our Obedience to God's commands as steadfast as our Belief is; and withal most sweet and easy, whatsoever opposition we have to discourage us. For the hope of Eternal Life is able to lift us up above all the temptations wherewith the world can assault us: be they either the lust of the flesh, the lust of the eye, and the pride of life; or be they those hatreds, reproaches, persecutions, loss of goods, yea and death itself, which we may be in danger of for Piety's sake. Now looking a little farther into this Holy Writer, who hath preserved the unquestionable Records concerning these matters; I find there is as great a certainty of this Eternal Life by Jesus Christ, as there is of his being the Son of God: and that the very same Witnesses who so fully declare the one, give no less strong Evidence for the proof of the other. For THIS (says He, 1 John v. 11.) IS THE RECORD, (or WITNESS,) THAT GOD HATH GIVEN TO US ETERNAL LIFE: AND THIS LIFE IS IN HIS SON. Which words, being a continuation of the foregoing Discourse, carry this sense in them; There is great reason you should receive the Witness of God, (viz. of the Father, Word, and Holy Ghost, and of the Water, Blood, and Spirit,) not only because it is greater than the Witness of men, which you cannot justly reject; (v. 9) and because, if you do reject it, you make God a Liar, which who can have the heart to do? (v. 10.) but also because the thing which is testified to us by these Witnesses, when they say that Jesus is the Son of God, is of all other the most desirable; viz. that God designs for us no less blessing then Eternal Life, which the Lord Jesus hath in his hands to keep for us, and to bestow upon us. The ensuing Discourse than will necessarily fall into these two Parts. First, to show what this Eternal Life is; and secondly, to prove the Certainty of it, from the mouth of all those Witnesses. Of the first of which I must treat with the greater brevity, because it is not the Design of the Apostle in this place, to give us an account what the Eternal Life is, which God hath promised; but to show that he hath given us an undoubted right to it, and that it is in the power of that Great Lord, whose Servants we are by Faith in him, to dispose of it. THE WITNESSES TO Christianity. PART II. CHAP. I. Of ETERNAL LIFE in general. AND now I launch out, when I go about to speak of Eternal Life, into a wide Sea; of which it is but little that our eye can descry, or our thoughts fathom, and less that I must confine myself unto, in this present Discourse. There is more contained in these two words, ETERNAL LIFE, than all the world can discover; though we have so good a Compass as the Book of God, whereby to steer our course, and to guide and assist us in our Inquiry. We may venture, as far as ever our thoughts will carry us, into this depth; but we shall still see something beyond all that we can conceive, and be enabled by our search to discern more fully, that it hath no bottom, no bounds nor limits: as will appear, if you do but attend to this general Description of it out of the Holy Writings. In whose style it is most certain it signifieth, a full and constant enjoyment of all the happiness that our Being is capable to receive. I say Happiness, because as DEATH in the Sacred language denotes all manner of Misery, affliction and trouble; so by LIFE it expresses all kind of Felicity, pleasure and contentment. And I say full and constant happiness, because the word ETERNAL must needs add something to the other; and that is compleatness, firmness and solidity. As Death, if it be not eternal, leaves some room for thoughts of happiness: so Life, if it want that addition, doth not exclude all vexation and sadness. But then, on the contrary, both the one and the other, if this be annexed, are made perfect; without any hope of happiness in that Death, or any fear of misery in this Life. To clear our passage, I judge it necessary to spend a few words in making good this Notion of Life and Death, by producing some places of Holy Writ, where they are so used. And first, for DEATH, the very first time we meet with it in God's Book, it is used to express all the Misery that man drew upon himself by his Sin. two. Gen. 17. In the day thou eatest thereof thou shalt surely die; i. e. fall into a most calamitous estate, (as it is explained iii. Gen. 16, 17, 18, 19) till worn out with labour, sorrow and pain, he returned to the dust out of which he was taken. Thus when the Locusts came upon the land of Egypt, and destroyed every green thing, Pharaoh entreats Moses (x. Exod. 17.) to pray to the Lord that he would take away this Death only. Which shows, that all the plagues and disasters which fell upon that land; went under this general name of DEATH; though now it be restrained to the last and greatest of all punishments. The like you read in the second Book of the Kings, (iv. 40.) where the sons of the Prophets, as they were eating of their pottage, cry out, Woman of God, there is DEATH in the pot; something that is very distasteful to the palate, and perhaps hurtful and poisonous to the body, which made them they could not eat it. In the New Testament also (penned by men of the same country) we find the very same language; St. Paul saying that he was in Deaths often, (2 Cor. xi. 23.) and that he died daily, (1 Cor. xv. 31.) and wishing to be delivered from the body of this Death; (seven. Rom. 24.) i. e. of such misery, that it made him sigh and groan sorely under the burden of it. And to name no more, the Shadow of Death in these Books signifies nothing else but an horrible, dangerous place; or a dismal forlorn condition, into which any miserable person is fallen. This being the notion then of the word DEATH in the speech of the Hebrews, such must be the signification of the word LIFE which is opposite to it; whereby they express all Felicity and comfortable enjoyments. Thus when David says, his enemies were lively or living, (as it is in the Hebrew text, xxxviii. Psal. 19) he means, they were in a flourishing prosperous condition, abounding with all worldly goods; while he was abandoned to contempt, poverty, and continual danger. And when he says, their heart shall live that seek God, (lxix. Psal. 32.) his meaning is, they shall enjoy true peace and contentment. So when the people say, (2 King. xi. 12.) Let the King live, which we render, God save the King, they wish him a prosperous and happy reign. And when David acknowledges God to be the fountain of life, (xxxvi. Psal. 9) it is as much as to say, an ever-running spring of all felicity, from whom flows, as the foregoing words are, a river of pleasures. Hence they are bid to keep to God's Commandments as their life, (xxxii. Deut. 47.) And this is said to be the excellency of knowledge, that wisdom giveth LIFE to them that have it, (seven. Eccles. 12.) because by observing those wise precepts, they were put into a most happy condition; which could not be had by any other means, but would certainly be lost by turning from those holy paths. This is a phrase so known, and the translation of the word to this use (saith * More Nev. par. 1. c. 42. Maimonides) is so frequent, that all good and wholesome Doctrine is called Chajah, that is, LIFE: and thence our Masters say, The just are called LIVING even in their death, and the wicked are called DEAD even while they are alive; because the one were happy, and the other miserable, in those contrary conditions. The true reason of which dialect or manner of speech I take to be this: that LIFE being the foundation upon which all felicity is built, the root out of which it grows, (it being impossible to enjoy any thing unless we be alive,) and it abiding and continuing also, when the pleasures and other circumstances of life are often interrupted; it was thought the aptest thing to express that felicity which we partake of in life, yea the fullest felicity, the fruition of the compleatest Good, when life shall be made eternal. And if this be not sufficient to demonstrate that the Holy Writers intent by Eternal Life, all the good we are or shall be capable to enjoy; you may farther observe, that they describe it by all things that are excellent and desirable, having borrowed from the glory of the whole World whatsoever is lovely and illustrious, to help to represent it to us. Shall I put together the several lines whereby it is described in as handsome an order and composure as I can; and so leave every one to judge of the rare beauty of this Life, when it shall have all its fillings up, which in its ruder draught appears so amiable in our eyes? This LIFE then, that it may be understood to be the enjoyment of a fuller good than we can conceive, a good beyond the bold desires of the most enlarged and luxurious appetite, is expressed by the hugest heaps of Treasures; (such as the Heavens only are great enough to contain;) by the possession of an immortal Inheritance reserved there for us; and by Pearls and Jewels of a price so invaluable, that he is stupid who sells not all he hath, if they are not to be had at a lower rate, to make a purchase of them. These expressions and the rest that follow are so well known, that I need not stay to set down the particular places of Holy Scripture where they may be found; but proceed to tell you, that this Life is there also set forth, by feeding upon the delight of the most exquisite pleasures, and being entertained without any satiety, and in the most noble company, at the most sumptuous Feast: by exaltation withal to the sublimest pitch of Honour; such as the power of Kings, the majesty of Thrones, and the glory of Crowns; which Holy men call in to their assistence, that they may serve to lift up our minds to conceive the height of this happy Life, and make it seem the more royal and magnificent. To which you may add, that they make use of the names of Rest, and Refreshment, and Peace, and Joy or Contentment. For as we read of entering into Life; so we do of entering into Rest, and into the Joy of our Lord, and dwelling in Peace: because these are the only things on earth which can complete and perfect the happiness of those who enjoy Princely dignity and power. But then, when the Earth can afford no more colours for the drawing a picture of this most excellent Life, or supreme Felicity, those Holy men ascend up to Heaven, and fetch from thence, not only some rays of light, but the very Sun itself, and that in the top of its glory, to illustrate by its brightness the incomparable beauty of it. For it is called the Inheritance of the Saints in light; and our Blessed Lord is called the Light of the world; who promises the Just, that they shall have the Light of life, and shine like the Sun in the Kingdom of the Father. But, alas! it is not in the power of such words as these to express its excellence. And therefore, when all things that fall under our eyes and our taste are spent in the description of it, we read then of melodious Songs and Thanksgivings, and the joyful voice of those who triumph continually. Nay, the whole World, as big as it is, is introduced as a small resemblance of this Happiness; wherein victorious Souls are said to inherit all things, and to be made equal to the Angels; who join in consort with them, and bear their part in those heavenly Anthems and Hymns, wherewith they bless and praise the Great Lord of all. But if all the goodly things that are or ever have been in the whole world should meet together, and falling down at the feet of one man, should, with a joint consent, conspire to make him happy, they could never advance him near the height of this celestial Bliss, whose incomparable excellence cannot be expressed, without the assistence of words called down from the highest Heavens, the place of God's Habitation. And therefore nothing below the Kingdom of Heaven, a Mansion in our heavenly Father's House, a Building of God in the Heavens, is made the portion of such happy Souls. And as if the Heavens, yea the Heaven of Heavens, could afford nothing great enough to represent this Blessedness; Holy men lead us, at last, to God himself; whom they bid us behold in the High and Holy place, as in his Chamber of Presence. And this LIFE is called Seeing GOD, and beholding his Glory, and being with our LORD: which are names of such transcendent greatness, that we had need enjoy this Happiness, to understand them. But thus the Men of God, from things sensible, lead us by the hand to those that are spiritual and invisible. And now that they have placed our thoughts in the presence of God, there they leave them to take as full a view as they can of him, and to spread themselves in the largest contemplations of his Perfections. For they were not able to go any farther, then only to tell us, that we shall be made like to him, whose Perfections shine so gloriously in our eyes. This is the highest pitch to which they carry our meditations. Here they bid us rest our thoughts; and now that they have advanced them above the Earth and Heavens, to consider with ourselves what it is to See God, till we resemble him, and be perfectly transformed into his most blessed Nature and Life. All they can do more for us, is only to tell us what GOD is, the enjoyment of whom is our Happiness: and who, we are to understand, will be infinitely far more to our whole man, than Kingdoms and Thrones, than Crowns and Jewels, than Feasts and Songs, than the Sun itself and all the sweet influences of Heaven, with the rest of the things forementioned, could be, were they all united in one design to make us happy. The wisest of the Jews, as blind as that Nation is, are sensible of this; how disproportionable all the words, which even divinely-inspired persons use, are to the Nobleness of this Life. In which, saith Maimonides, Cap. viij. de Penitent. there is no room for meat and drink and such like pleasures; but the just sit with Crowns on their heads, and delight themselves in the Splendour of the Divine Majesty—. There are many names whereby this Life is called (Derech Mashal) after the figurative way of speaking in the Holy Books. For example, the Mountain of the Lord; the place of his Holiness; the Courts of the Lord; the Beauty or Sweetness of the Lord; the Tabernacle of God; the House of God; his holy Temple; the Gate of the Lord. And after the same way of similitude and figurative speech, Wise men call this Good prepared for the Just, by the name of a Banquet or Feast; and most commonly, the World to come. Let not this Good seem light to thee, nor do thou imagine the reward of Piety to be so little, as to drink the richest wines, to eat the best victuals, to have the most beautiful wives, to be clothed in silk and scarlet, to dwell in ivory palaces, and to have all the furniture of gold and silver and such like things. But understand that there is no Good in this world to which that supreme Good can be compared, but only by way of figure and similitude. In truth, there is no proportion between the Good of the Soul in the other World, and the Goods of the Body, such as meat and drink, in this. But that Great Good is incomprehensible and incomparable, according to those words of David, xxxi. Psal. 19 O how great good hast thou laid up for those that fear thee! He could not tell how great: but with what desire did he long after the life of that world, when he said, xxvii. Psal. 13. I believe to see the goodness of the Lord in the land of the living? That's another name whereby they called this place of Bliss. For wheresoever their ancient Wise men (saith their Mystical exposition of the Psalms) meet with this phrase in Scripture, the land of the living, Manasseh Ben Isr. Probl. xvii. de Creatione. they expound it of Paradise, because that is the country where men live for ever. But there are no words like those of our Blessed Lord to represent this surpassing Happiness of the pure in heart, who he promises shall SEE GOD. Let us therefore here fix our minds, and stay a while, before we pass on any farther, to search into the meaning of this phrase, which is the sublimest and most comprehensive of all other, whereby this ETERNAL LIFE is described to us. I. And the least that can be meant by it is, that we shall be there where He hath his most special residence, and shall dwell in his House in the Heavens, where there are so many Mansions. There the Angels are said to stand before God, to behold the face of our heavenly Father: And therefore for us to see GOD, or behold him, must in general denote, that we shall be more like Angels then Men; and being admitted into the society of those heavenly Ministers, shall take up our habitation in the same place where they wait upon the Divine Majesty. Whence it is, that as the Angels are called the Sons of God, (i. Job 6. two. 1.) so are all those who shall be accounted worthy to obtain that World, and the Resurrection of the Dead, xx. Luk. 35. We are now the Sons of GOD, saith St. John, 1. Epist. iii. 1, 2. in a state, that is, of great favour with him; and therefore need not care if the world hate us: But we have far greater things in hope, and look for a more excellent relation to him; it not appearing yet what we shall be. The meaning of which last words, in all probability, is this; that the manner wherein we shall be the Sons of God in the other world, is not now manifest. There is no body knows how near we shall be to him, when we shall be the Children of God, being the children of the Resurrection; as our Saviour speaks in the place before mentioned. Only this is certain, as I said just now, that we shall be Companions of Angels, and such Sons of God as they are: And withal St. John here tells us that, when He (or it) shall appear, we shall be like him; it being natural, that the Child should bear some resemblance to its Father. II. Now from hence it follows, that to SEE GOD is to enjoy such favours as He will be pleased to impart unto us in that high and holy place where he dwells: yea, to have some participation with him in his Blessedness, who is most Blessed for evermore. For to See, in the language of the Hebrews, is to enjoy, when it is applied to a thing desirable; or to be in that state, when it is applied to that which is hurtful. Thus to see good, xxxiv. Psal. 12. is to possess it, and to lead an happy life; and to see the good of Jerusalem, cxxviii. 5. is to partake of its peace and prosperity; and to see the goodness of the Lord in the land of the living, xxvii. Psalm 13. is in its first sense, to be delivered by God, and to enjoy the sweet fruits of it before he died. Nor is there any other meaning of seeing life, and seeing the kingdom of God, but this, that the parties to whom those promises are made shall be put into the possession of such blessings. And, on the other side, to see the Son of man sitting on the right hand of power, and coming in the clouds, xxvi. Matth. 64. is to feel his heavy wrath, the stroke of his revengeful hand upon their nation; as may be gathered from i. Revel. 7. And to see death, lxxxix. Psal. 48. two. Luk. 26. is no more than to die. This is so plain, that those things that belong to other senses yet are said to be seen; which can signify nothing else, but that they are perceived or enjoyed. O generation, (saith Jeremiah two. 31.) see ye the word of the Lord; that is, hear it, mind and consider it: or, as Maimonides expounds it * More Nev. par. 1. c. 46. , the intention of the Prophet is, that they should apprehend the sense of God's word. And that likewise which is said to be seen in one place, is said to be tasted in another; as to see death, viij. Joh. 51. is the same with tasting of death, ver. 52. Which is a demonstration, that to See in their language is frequently used for having a sense, perception or enjoyment of any object. And therefore we cannot necessarily draw any more out of these words of our Saviour, which promise that we shall see God, but that we shall have as real an enjoyment of him, and as sensibly perceive him, as we do now any good in this world; though the manner of it be not certainly known, as not so plainly deducible from these words. Let us conceive with ourselves, as well as we can, what his infinite Perfections are, his Wisdom, his Goodness, his Power, his Purity, his Unchangeableness, his Immortality and Bliss; and then make account there will be a lively communication between us and all these, which will make us partakers of his Happiness. We shall not only enjoy such good things as flow from his greatest favour and love; but in our measure, and according to such capacities as he will give us, be what He himself is. Those glorious Perfections of his will impart something of themselves to us: so that we shall be like God, and bear some similitude to him in Wisdom, Goodness, and Bliss. We shall be filled with Divine joys and pleasures, by being filled with a great sense of him, and a strong love to him, and a lively resemblance of his blessed Nature, immutably and immortally, without any change and without any end. Thus much we need not doubt is included in this phrase of Seeing God; but confidently believe, that good men shall enjoy all the effects of an holy Friendship with infinite Goodness, and receive such communications from his boundless Love, as shall make us really and substantially happy, like as he himself is. III. And I make no question likewise but hereby is signified an abundant Felicity which God from his own most blessed Nature will impart unto us; a very copious participation of Himself, which he will bestow upon us. For when Job says, nineteen. 26, 27. that in his flesh he should SEE GOD, and that for himself, his own eyes beholding him, not fewer; his meaning seems to be, that before he died, he was sure God would deal exceeding bountifully with him; not only rescuing him from his present miseries, but making him very happy: so that he should not only leave his posterity, when he was gone, to enjoy the blessings which God had still in store for him; but be made in his own person partaker of them. Which prediction of his seems to have been fulfilled, when it is said, the Lord gave Job twice as much as he had before, and that he blessed his latter end more than his beginning: xlii. 10, 12. Then he saw God, and that with his own eyes, when he was thus liberally blessed by him, and received such a large reward of his patience. In like manner, when our Lord saith, that pure upright men (like Job) shall see God, his meaning may be, that they shall in the highest degree partake of his bounteous Goodness, and receive as much from him above all their thoughts, as Sight is above all other senses. And indeed the Sense of Seeing is so much more spacious and wide than the rest, that we may very well think an exceeding great happiness is only able to fill up the whole meaning of this expression, of SEEING GOD. Which may be the better understood, perhaps, if we briefly consider the reasons for which the Sense of Seeing seems fit than any other to set forth our participation with God in his supreme Felicity. They are such as these. (1.) It best agrees with those things whereby God is represented to us in the Holy Scriptures. Where we read that God is Light, (which is the object of Sight only,) and in him is no darkness at all. As Light is a thing of which we are most sensible, and whereby we discern indeed all other visible things, but cannot comprehend what it is: such is God; of whom, if we attend, we cannot but be most apprehensive, and without whom we can enjoy nothing; though we cannot declare the inconceivable purity and excellency of his Nature. And (2.) Sight is the noblest Sense about us; the Eye being a work of more curious and exquisite contrivance than any other part of our body. And (3.) it is the most comprehensive Sense, which takes in a vast number of things at once; not only of this lower world, but also of the upper. And it is a Sense (4.) that can longest enjoy the same object: for its object is not wasted and spent in the enjoyment, nor doth it vanish and die so soon as others are apt to do. And (5.) it is the principal Sense of discipline and learning, which conveys to us the first notices of things more abundantly than the rest; and especially helps us to the knowledge we obtain by making experimental Observations. And (6.) it affords us the greatest certainty and evidence of the truth of things. Insomuch that we are wont to say, We will believe it, when we see it: and it is become a Rule in Law, that One Eye-witness is better than an hundred Hear-say's. And again (7.) it is a very affecting Sense, which raises passions sooner and quicker than any other. All the Rhetorical praises in the world which are bestowed to commend a lovely object to us, will not move us so much as one glance of its beauty will. The Queen of Sheba, you remember, was led by report to come to the Court of Solomon; but when she saw the splendour wherein he lived, than it was, that there was no more spirit in her. And therefore (last) it brings in the greatest revenue of the purest and most long-lived pleasures, by presenting us with such a vast variety of objects, as other Senses, who have not so large a sphere and compass to move in, cannot entertain us withal. From all which you may easily gather, that when our Lord expresses the Happiness of pure and holy Souls by Seeing God, he may well be thought to intent thereby, the strong sense that God will give them of himself, and the intimate familiarity we may hope to have with the first Wisdom, Purity and Goodness: and then the height and dignity of that state to which we shall hereby be advanced; together with the vast measure of knowledge and love which he will communicate to us; the exquisite and most delicious pleasures which will spring from thence, and overflow our Souls; the delightful passions whereby we shall be transported; and the inconceivable satisfaction which we shall have within ourselves. For if St. Philip said here, Lord, show us the Father, and it suffices; what shall we think of that manifestation which he will make of himself to us when we shall be unclothed, and have nothing to interpose to hinder our clear sight of him, and full converse with him? We are not able to conceive how mightily it will affect our hearts. We must stay till that happy day of our Lord's appearing, to be satisfied to what degree of honour and bliss he intends to promote us: But sure enough he will come, and not fail our expectation. The Certainty of this happiness may well be included in our Saviour's promise of Seeing God: Who will give us a sure possession of himself, and undoubted contentment, to the very height, in the enjoyment of him; and that in an endless life, without any disquiet or disturbance, without alteration or change, without weariness or disgust; in a never-ceasing ecstasy of joy and delight, to find ourselves united to him, the Almighty Lord and possessor of Heaven and Earth, the Fountain of all that is good and amiable in this world, who here entertains us with so many pleasures, that by them we may guests what he is able and willing to do for them, who have no greater care than above all things to please him. They shall be fixed in a steadfast sight, that is, enjoyment, of him, to their infinite satisfaction. iv And if we mark the words of S. John, who speaks this more fully, and tells us, in the place before named, we shall see him AS HE IS, (which he makes the reason and cause of our being like him,) they will embolden us still to seek into a farther meaning of this phrase. And since we can enjoy nothing without a knowledge of it preceding, we are to understand, that to see God as he is, will be to have our minds filled with a knowledge of him, so clear, so distinct and strong, that it will even turn us into his own Nature, Life, and Bliss. We shall not behold, that is, know him, as we do now, by similitudes, resemblances, and expressions borrowed from other things, (which is all our natures are here able to bear;) but by a clear notion of him form in our minds; wherein our hearts will be infinitely pleased, and feel his happiness come flowing into them. My meaning may be thus explained: As it is an imperfect sight of a man which we have in a Picture, though drawn by the most curious hand and strongest fancy; and the man himself, if he stand before a Looking-glass, will in a moment draw an Image more like him, than the skilfullest Artist can delineate all his life long, especially if he never saw the person, but only had a description of him in a book or by report: just such is the sight or knowledge that we have of God in this world, either by his Word, or by his Works, or by the Ideas of our own mind; a very imperfect thing, and much like the picture of a person which we never yet had before our eyes. But hereafter, when he will be pleased to appear, to give us a more immediate sight of him, without these helps, and present himself to our mind as the face to a glass; this will be to know him indeed, and to see him as he is. Now as the sight of a Friend, when he presents himself to the eye, doth marvellously refresh and comfort us; and there is a sense of pleasure imparted to us in the very beholding a rare beauty, which we are not like perhaps to see any more: so this Seeing God is no barren thing, but instantly infuses the highest satisfaction and delight into pure hearts; who by knowing his blessed Nature, will find it imprinting itself (as it were) upon them, and making every one of them to be the blessed Image of it. Look what God is, that they by the sight of him shall be: He will dwell in them, as the image of a thing does in the glass: And they shall be possessed of him, of his life, of his joys, by having a sensible perception of the Wisdom, the Goodness, the Purity, and all the other Perfections that shine in himself. V Or if this be too hard to be understood, let us content ourselves to know, that to SEE GOD as he is, is to enjoy him as he is in heaven; that is, according to that manner and measure wherein he shows and manifests himself in those celestial places. Pious Souls shall really perceive all the effects of his Bounty, Wisdom and Power, which are known and communicated in that other world. Which as it is higher than this; so hath more of God to be seen in it, then can be discovered here. All that the holy Angels see and enjoy of him, all that Good which he lets forth out of himself in that glorious place, wherein above all other he is said to be, shall be the portion of those happy Souls; who may be said therefore to see him AS HE IS. They shall not enjoy him in so low a manner as the highest and the most highly beloved persons have enjoyed him in this world, where there is but little of him: but in the noblest manner that he can be enjoyed; so as the heavenly Ministers, yea our ever-Blessed Lord, are made partakers of him. For when our Lord prays that his Disciples may behold or see his glory, which the Father had given him, xvii. Joh. 24. his meaning is, (according to what I have said of the word Seeing,) that they might have their share at last with him in his Happiness, and be admitted to take a part with him in that supreme Dignity, to which he was ready to be advanced. And thus when St. John invites others into the Christian Society, telling them that their fellowship was with the Father and his Son jesus Christ, 1 Joh. i 3. it is as much as to say, that they could nowhere be so happy; because it is the singular privilege of Christian people, to be admitted unto a partnership with God and our Saviour in their most happy life, and to have hopes and expectation to partake with them in their eternal Bliss. VI Which may very well give me occasion to add, that since Grace, Mercy and Peace come to us now from God, the Father, Son and Holy Ghost; we may hope in this Vision of God to have as well a clear Knowledge of that ever-Blessed Trinity, as a full communication from their ineffable Love. We shall understand that Holy Mystery, which now the sense of our weakness forbids us to pry into; and be able, perhaps, to unfold how the Father, the Son and the Holy Ghost is one God, without any diversity or separation of nature, Epist. cxii. ad Paulinam cap. 19 Homil. de Martyre Mamante. (as St. Austin expresses this Mystery;) which I durst not, in my former Treatise, adventure to explain. For St. Basil had taught me to mark this, in those words of our Saviour, (x. Joh. 27. My sheep hear my voice,) that he says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they hear, not question or dispute. They believe he is the Word of God, but do not ask how: nor say, if he was always, than he was not begotten; or if he was begotten, than he was not always. These are not the words of the Sheep of Christ: who receive his voice, and inquire no farther. And I had learned also from a great Divine of our own Nation, D● Jackson Pres. to Cathol. Church. (to whose grave judgement I thought there was a greater veneration due, then to the little forward Censurers of this Age,) that the Doctrine of the Holy Trinity is an Argument more fit for Meditation, in Prayers and Soliloquies, then for Controversy, or Scholastic Discourse. We believe one Divine Nature in three Persons: and that the Divine Nature in the Person of the Father required Satisfaction for the Transgressions of men against his Holy Laws; and that the same Divine Nature in the Person of the Son undertook to make Satisfaction for us, in taking our Nature on him, whereby he had by right of Consanguinity the authority and power of redeeming us; and the same Divine Nature in the Person of the Holy Ghost doth approve and seal, as he speaks, this happy and ever-blessed compromise. But what it is to be a Person, and what manner of distinction is between the Persons in the Blessed Trinity, are points, Knowledge of Jesus Christ, Chap. xxv. saith he, which I never had a mind to dispute after the manner of the Schools, but was always ready to admire, what I knew not to express. For what is it that we can say of God, who can conceive so little of him? It is an ancient saying of Plato, that to conceive God, is difficult; to express him, is impossible. But he should rather have said, Greg. Naz. Orat. 34. in the opinion of a greater man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is impossible to express him, and more impossible to conceive him. For that which we can conceive in our mind, we may declare in words; if not indifferently well, yet at least obscurely; provided they that hear us are not dull of understanding: But to comprehend in our mind so great a thing as God, is utterly impossible; not only to the dull and stupid, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but to the most sublime Souls, and those who are lovers of God. Alas! all that comes to us from him now, Ib p. 548. is but only a short glance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and as it were a little beam of a great Light. We may call it a full knowledge of the Blessed Trinity, (as Origen * In vi. Bom. p. 633. and see Greg. Nazian. Orat. 36. p. 594. doth) when we can say, The Father is Light, and in his Light, which is the Son, we see Light, the Holy Ghost. But how far short is this of what we long to know of these Three in One? How much are we in the dark still? And what a satisfaction will it therefore be, to see them clearly shining on us, and discovering their Blessed Nature to us? which hitherto no man hath been able to find out, and whether ever any shall find, let those inquire who have a mind. In my opinion, Greg. Naz. ibid. saith the forenamed Father, than we shall find, when this Divine, this Godlike thing, our Mind and Reason, shall be intimately joined with its heavenly kindred, and the Image shall return to its Archetype or original Pattern, of whose acquaintance it is now so desirous. And this seems to me to be that which is so much discoursed of, to know as we are known. Now we know only in part, saith St. Paul, (to whose words he hath respect, 1 Cor. xiii. 11, 12.) we behold rather the images of things, than the things themselves; and those also but darkly, and in a cloud: but then we shall see face to face, and behold God so clearly, that we shall know him as he knows us. " He hath a double knowledge, says Elias Cretensis upon those words of Nazianzen: one whereby he simply knows all things; and another whereby he knows his own Image, when it is not quite spoiled, which is accompanied with love and delight. And in this latter sense Gregory here understands it. For look how much serenity and stillness, void of all perturbation, God beholds in his own Image; so much of his knowledge will he bestow upon it: giving to every one a measure of illumination answerable to its purity and holiness. Then we may hope to discover those things which are Secrets now; and no more understood by us, than a Child understands the thought of the wisest men. For if St. Paul himself (as St. chrysostom discourses upon those words,) he who knew so much compares himself to an infant while h● was in this state; what may we think of ourselves? how childish are ou● thoughts? and how like children do w● speak about Divine matters? especially of the transcendent Nature of God, th● Father, Son, and Holy Ghost? But how resplendent then must the conception be of our grown estate, since in this infancy of knowledge God hath revealed so much of himself to us, beyond the thoughts of former times? If these things be so bright which we see now but in a glass, and obscurely too; think what the sight of the face will be. And the better to understand this difference, and to dart a ray of light, saith he, though but duskish, into thy mind, look upon those things under the Law now that Grace shines. Before Grace came, they appeared great and wonderful: but hear now what S. Paul saith of them after Grace, 2 Cor. three 10. that even those glorious things had no glory, in this respect, by reason of the glory that excelleth. Such is the difference between the knowledge we now have, and that which we shall have hereafter: even what we see of God here, though, as S. Paul says, so exceeding glorious, hath no light in it, in this respect, by reason of that light which transcendeth. And therefore if our Saviour pronounced his Disciples blessed, because their eyes saw, and their ears heard such things as the old Prophets and just men had longed to see and hear, but could not attain that happiness: how much more blessed shall we find ourselves, when we come to see things as much beyond what is now manifested, as this Revelation is beyond the ignorance of former Ages? We shall both wonder at our childish presumption, in offering to talk of things so much above our reach: and wonder at the grace of the ever-blessed Trinity, which hath conducted us notwithstanding to the sight of their undivided Glory. VII. But it is time to put an end to this; and therefore I shall say no more of this promise of being so happy as to SEE GOD, but that there is a sense to be made of it which will admit the Body, as well as the Soul, to a share with him in those supreme Felicities. For when an exceeding great Splendour, beyond any created Light, appeared to Holy men in ancient times, they called it by the name of God; (who was hereby represented to be present with them;) and the beholding this is called Seeing God. As when Moses saw the Bush in a flame, and from thence a light broke forth at noonday (as Greg. De vita Mosis p. 172. Nyssen speaks) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, brighter than that of the Sun, we read that he thought of approaching to behold with his eyes the wonder of that light; but, which was more wonderful, (as the same Father goes on,) he had his ears illuminated with its beams, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the voice of that light forbade him to come near the mountain. Whereupon he presently apprehended that there was a Divine Presence in the Bush; and it is said, He hide his face, (out of reverence and a holy dread,) and was afraid to look upon God, iii. Exod. 6. Thence this Mountain is called the mount of God, v. 1. and xviii. 5. from this glorious presence here; which appeared afterward also to give the Law from the same place. After which you find that he, and Aaron with his sons, and the seventy Elders of Israel, being invited by God to approach towards the foot of that Mount where he spoke with Moses, it is said that they saw the God of Israel, xxiv. Exod. 10. In both which places, though Maimonides would willingly understand a spiritual sight of God with the mind, (being afraid lest any man should imagine God to be corporeal;) More Nevoc. part. 1. cap. 5. yet he acknowledges it is safe enough to interpret it as the Chaldee doth, of a sight of that Glory which I treated of in my former Book, (Chap. IU.) or of an Angel, which in a luminous Body appeared to them. But this last is rejected by a Rule in the Talmud * Tit. Kid. ●u hinc. 11. where this very place last named is explained. It is this: He that interprets a verse of Holy Scripture always according to the literal sound, is a Liar; and he that addeth to it, is a Blasphemer. As for example, when it is said, they SAW THE GOD of Israel; if any body interpret it literally, he is a Liar, for the God of Israel cannot be seen: And if any one add, that they saw the Angel of God, he blasphemously gives the honour of God to Angels. The Chaldee only is in the right, who says, They saw the GLORY of the God of Israel. And so S. Cyrill of Alexandria understood it, in the like case, L. 3. Glaphy. in Exod. when he observes, the people were brought to Mount Sinai that they might be both Auditors and Spectators of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or of his Divine and secret Glory. Which, having never been seen out of the Secret place, made now a most illustrious appearance: and at the bottom of it (called his feet) there was a pavement (on which the Glory stood) very bright, and becoming the Majesty that was upon it. For the Text says, it was like a Sapphire-stone, and as clear as the purest and serenest sky. A token, I suppose, of the Divine favour towards them; which the clearness of the Heavens very well represented, as clouds and darkness were signs of God's displeasure. And accordingly it follows, (v. 11.) that he did not lay his hand upon the nobles of Israel; i. e. did not hurt them: (though the common opinion was, that if men saw such a sight, they should die presently.) No, so far were they from receiving any harm by it, that they did not merely see God, but also eat and drink of the relics of the Sacrifices that had been (v. 5.) newly offered to him. He entertained them with provision taken from his own Table; and they feasted with his Majesty, to their great joy and satisfaction. Such a Glory, I told you, S. Stephen saw, when his persecutors were going to stone him. And it is reasonable to suppose that, in some part of the Heavens, God now manifests himself in a most glorious visible Majesty, to the exceeding ineffable joy (not terror and affrightment) of those who shall be admitted to approach to that Light, which is now inaccessible. So that this will be a part of our eternal happiness, to live in those pure clear Regions, where unknown Glories and most splendid magnificent sights will present themselves to us: where we ourselves shall be clothed with a brightness like that wherein our Lord appeared to S. Stephen and S. Paul; and behold him in a greater Majesty and brightness then that was, because our capacities will be enlarged to make room for more illustrious manifestations of God to us. We shall live in that place, (as was said before) where he dwells in light unapproachable by mortal men; in the company of the holy Angels, who, as so many Stars of glory, will add, if it be possible, to the splendour of that place; and with our Blessed Saviour, God-Man, whose glorified Body we shall behold. And so behold it, that we shall bear the image of the heavenly, as we have born the image of the earthy. We shall be made immortal, that is, we shall be ever with the Lord, in such glorious Bodies as his is: so that in ourselves we may see the Glory of God. For it must be noted here, that though our Happiness will begin when our Spirits depart this life; yet it will not be perfected till the Son of God shall come the second time to raise our bodies out of the dust, that they may have a part with our Souls in a neverdying Life. Till then, the Happiness I speak of, it must be confessed, will not have its Crown or utmost Consummation. But yet the Soul in the mean time (I shall prove in its proper place) doth not lie asleep, nor hath all its Powers bound up in a cold and lethargic dulness; though it have not attained the utmost enjoyment of that Good for which it hopes. Our Saviour seems to make these two distinct things; the putting us in possession of everlasting life, and the raising us up at the last day. vi. Joh. 40. This is the will of him that sent me, that every one which seethe the Son, and believeth on him, may HAVE EVER LASTING LIFE, and I will RAISE HIM UP at the last day: which he repeats again v. 54. The former of which expressions may well denote the comfortable Hope we have of Happiness, when Soul and Body shall be united; and the other, the perfection of this Happiness, when they shall be again united. We shall enter into a great part of Felicity, when we quit these Earthly Tabernacles; our Souls shall then feel themselves alive, and alive in the midst of those delights that will still increase and never have any end: and they shall joyfully expect the Resurrection of the dead, and the Glory wherein our Saviour shall then appear, and all his Saints together with him; who having received abundance of grace, and of the gift of righteousness, shall reign in life by Jesus Christ. Thus I have said a little concerning this great promise of SEEING GOD; and it is so little, that I feel myself unsatisfied, and would fain penetrate farther, or at least speak more distinctly of this ETERNAL LIFE. But this small glance we have had of it may well awaken our Souls, and excite them in the worst condition here to burst out into those words, which the Author of the Commentaries upon Job (under the name of Origen) puts into that Holy man's mouth. Lib. I. p. 448, 449. Thither will I go, where the Tabernacles of the Righteous are, where are the Glories of the Saints, where is the Rest of the Faithful, where is the Consolation of the Godly, where is the Inheritance of the Merciful, where is the Blessedness of the Undefiled. Thither will I go, where Light and Life dwells, where Glory and Mirth, where Gladness and Exultation inhabit; from whence Grief, Sadness and Sighing fly away; where the former Tribulations, which afflict the Body upon this Earth, are no more remembered. Thither will I go, where we shall lay down our Troubles, where we shall have a reward of our Labours; where is the Bosom of Abraham, where the Propriety of Isaac, where the Familiarity of Israel; where are the Souls of the Saints, where the Quires of Angels, where the Voices of Archangels; where is the Illumination of the Holy Ghost, where the Kingdom of Christ, where the never-ending Glory, and the blessed Sight of the Eternal God the Father. Thither will I go, there I hope to arrive: not complaining, not finding fault, much less cursing and blaspheming; but blessing and praising, and with giving of thanks, saying, The Lord gave, the Lord hath taken away; as it pleased the Lord, so it is come to pass. Whatsoever pleases God is good; whatsoever pleases him is just. It pleased him to give; his pleasure was good: it pleased him to take away; his pleasure was just. All that the Lord wills is Life, is Light, is Rest and Peace, is eternal Blessedness. Whatsoever pleases the Lord therefore, whether to enrich or to impoverish, all is incorruptible and endless Bliss. Blessed is the man, O Lord, whom thou chastenest. As pleases the Lord, so it is: Let the Name of the Lord be blessed world without End. Amen. CHAP. II. A more particular Discourse of this LIFE. THERE is the greatest Reason that all Christians, as the same Author goes on, should say and do and think thus in all circumstances, and in all things that occur; and say so with the devoutest, the most humble and cheerful Submission to him: since it is the will and pleasure, you heard just now, of this Great Lord, that his Son Jesus should give us, after our short labours or sufferings here, Everlasting Life. The very name of which sounds so delightfully, that we cannot well presently cease to speak of it; nor choose but desire to be better acquainted, if it be possible, with so transcendent a Bliss. It concerns us more than any thing else to understand it, and to be sure of it: For the Hope of it is our Refuge, the Anchor, the Stay, yea the Joy and comfort of our hearts. And therefore, for the sake of those who desire to be led into a more particular knowledge of this Happiness, I shall venture something farther in the description of it: and know not how to conduct them better in this enquiry, then by explaining, as clearly as I can, these two words, LIFE, and the ETERNAL duration of it. And if the nature of the First be examined, you will find, that LIFE is nothing else but the exercise of all those faculties and powers, which are proper and peculiar to us, upon their true and natural objects. Whence it is that wicked men are said, in the Sacred style, to bedead; because nothing that is reasonable, nothing that constitutes the form of a man, acts in them: and on the other side, they that are converted from Vice to Virtue are said to be made alive; because such persons only employ and make use of all those powers which belong to reasonable creatures, and have devoted themselves to the best improvement of them. There is in a man, as Philo excellently expresses it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a certain notion and sense that loves God, and is a friend to Virtue: which when it is extinguished in his Soul, the man is dead; and when it is revived, he is then again made alive. Since therefore St. John is speaking of the highest Life that man is capable of, we are directed by this notion to look upon it as consisting in the most intended operation of all our Powers, and that in their highest improvement, upon the greatest and noblest Good; which we saw before is God himself. Let us then consider, that man consists of Soul and Body as his essential parts; and that the Soul, as the better part, must be most considered in this state of Bliss; for from it Bliss will be derived to the Body: and therefore consider again what the several Faculties and Operations of our own Souls are; and farther, how much they shall be enlarged, and their force increased, by the mighty change which shall be made in us at death and at the resurrection; and lastly, how that all these Faculties thus improved, and made bigger than they themselves can now comprehend, shall be filled to the brim with that fullest Good: and we shall be able to frame in our mind some distinct apprehension of this blessed Life. Now we all know there are two Faculties of our Soul, the Understanding and the Will, upon which all Operations depend: and it is as certain that the satisfaction and felicity of the Understanding can consist in nothing but in Knowledge and contemplation of the Truth; and that the happiness of the Will consists in the Love of that which is Good: And by necessary consequence the utmost satisfaction of both these is in the clearest Contemplation of the highest Truth, and in the most ardent Love o● the highest Good. And therefore every one sees where we must begin to speak of this most Blessed LIFE. I. Which consists in the greatest Treasures of Divine Knowledge, by the contemplation of the fairest Object; which is the exercise of the prime Faculty in man, and the good of his Soul, as it is rational. For the better understanding of which let us consider, (1.) that the Soul in itself is apt to receive the notice of all manner of things: as we may easily discern, if we do observe, how things most cortrary in themselves can agree to lodge together in our Mind; and we behold them one after another, or both together, without any disturbance, yea with abundance of pleasure. But, (2.) whatsoever our capacity now is, we find it is very little that we actually know, by reason of many impediments that we are clogged withal. And yet that little, when we are masters of any notion, communicates so much pleasure to us, that we are hugely desirous of having our minds enlarged to know more; and think it necessary to our happiness, that we should be put into a condition of more free and undisturbed converse with Truth. When therefore (3.) we shall be rid of this clog, being either alone without this body, or having it made so spiritual, that it will be under absolute command, and when we shall be in a still and quiet place, and enjoy perfect settlement of mind and peace of conscience, (the want of which is the only thing conceivable to disturb an unclothed Soul in its contemplations,) we may reasonably hope to be put into that most desirable condition. But we finding (4.) even in this narrow condition, wherein our Souls are penned up, such an infinite thirst after Knowledge, that the Mind of man is never satisfied; we may guests by that how vehement this desire will grow, when our Souls shall be no longer imprisoned, and their capacities so much enlarged. And therefore you may consider farther, (5.) that if this capacity and this desire in our Souls be not filled, we shall be so far from leading an happy life, that we shall be more miserable than we are now; because we shall be more able to discern our wants. And thence we may conclude that, to make us happy, our Mind shall be gratified, and it's widened enlarged Faculties filled with a Divine light, proportionable to the power it hath to apprehend. Well then, (6.) considering that all objects are finite, and limited both in their nature and number, except God alone, who contains in his own Being all things that are and can possibly be; our Minds will certainly be carried to him, as the only object that can perfect their Happiness, by satisfying their boundless desire of wisdom and knowledge. He alone can fill those Minds who long to know all things, and who have an aptitude to a vaster knowledge than now can be conceived. And (7.) who can doubt but he will fill them, since he hath promised, as you have heard, by our Saviour, that the pure in heart shall see him? that is, know him and contemplate him in that Eternal LIFE which Christ hath revealed? For in this our enjoying God must begin: and it may well be called SEEING in Scripture, because Knowledge to the Mind is the same with Seeing to the Eyes; and the Understanding to the Soul is the same with the Eye to the Body. And (8.) we can as little doubt but that their Souls will be most happy who shall lead such a Life, which gins in their admission to this blessed Sight. The contemplative Life, even in this world, hath been thought by the greatest Philosophers to be the most excellent, and in a manner Divine; as Aristotle endeavours to prove by several Arguments in the conclusion of his Ethics. Lib. x. c. 7, 8. Now the more excellent the object is which we contemplate, the more excellent is the contemplation itself. From whence he concludes, xii. Metaphys. in another place, that God must needs be the most Blessed, because he perfectly and perpetually contemplates himself; whom all acknowledge to be the most excellent and perfect object. And since the Understanding, says he, conceives by a kind of conjunction with that which it understands, so that in some sort they are made one; from thence also we may argue, that his Contemplation of himself must needs be the most excellent, because it is the most intimate, as well as constant and never interrupted enjoyment of the most excellent Being. The more than our mind can be fixed on God, and the more we understand of him, and the nearer we approach to him, the more we shall partake of his most blessed Life; who being most intimately One with himself, never ceases to contemplate his own most adorable Perfections. You will be the more sensible of this, if you do but imagine how happy many a man would think himself, could he but raise his mind to understand the wonderful frame of the World, and discover the rare wisdom that lies hid in the contrivance of every part of so goodly a Fabric. If there be such pleasure in looking into the curious composure of this great Book of the Creatures, and searching after all the mysterious learning contained in it, (which employs the study of innumerable souls night and day;) you may easily conceive it must needs be a most sublime satisfaction to know him clearly who is the Author of this Structure, whose Artifice now ravishes contemplative minds into such admiration. They seem to have meant nothing else anciently who discoursed of the Music of the Spheres or celestial Orbs, but the extraordinary pleasure and delight wherewith the minds of those Philosophers were struck, who beheld the orderly and graceful motion of those heavenly bodies. And the same men said the Mind of man was an Harmony, because of the well-set notions whereof it is composed, and the sweet touches that it gives us when it is in tune, and runs into coherent thoughts and orderly speculations. Now look what joy it would be to a contemplative man, if he could know the Art there is in the frame of the Heavens, or if he could but so reflect upon his own Soul as to know its nature, all its motions, the spring and the manner of them, nay, but to know his own Body, which, as the Psalmist says, is so fearfully and wonderfully made, that it astonishes our minds when we seriously think of it; and by this you may judge what an happy life it will be, to be acquainted with God, by whose wisdom the heavens were made, and all the host of them by the breath of his mouth, and who fashioned all our Souls, and curiously wrought all the members of our bodies, where no eye could see but only his own; yea, to know so much of him, that— But it is not in my power to make you understand what this Knowledge shall be, for that would be to place you in Heaven. Nay, we cannot conceive how God himself should make us know it in this state; unless he work a change in us, and cause these bodily operations to cease. All that I can do is, to make you understand, that our Souls shall be enlarged to know more than now we can conceive, and that we shall be as inconceivably pleased in that knowledge: for the very hope of it now is not without its singular pleasure. You will ask, perhaps, But what is it that we shall know of him? Do you tell us of a mysterious Darkness, or, which is all one, an inapprehensible Light? This is but to know that we are ignorant. And who can fasten his heart on things of which he hath no perception? or delight in the thoughts of that with which he hath no acquaintance? I answer, We are already acquainted, blessed be God, with something of him; though, as I have said before, we see but through a glass, darkly, 1 Cor. xiii. 12. As a glass represents not the thing itself, but its image; and he that sees a thing in a glass doth not know it immediately from its self, but from its image: such is the knowledge we have of God in this life. We know him by the effects of his Wisdom, Power, and Goodness; and by the revelation he hath made of his Mind and Will in his Gospel. We know him not immediately and by himself; but we know, as it were, an Image of him, in his Works and in his Word. And though this knowledge be but obscure, and not so clear as we desire; yet so much is plainly revealed, that one day we shall see him face to face: that is, we shall be more nearly present to him, and immediately contemplate him; who is a Mind and Spirit, joining himself to our very Mind by himself, and not by an image. What that is, some excellent Souls seem also to have had a little taste of here in this world; by gasping with the mouth of their heart (as St. Confess. Lib. ix. c. 10. Austin speaks) to the fountain of Life, that receiving a small sprinkling from thence, they might perceive after some sort so great a thing. For he saith, that as he and his Mother were discoursing together, a little before she died, of the life of holy Souls in the other world, they had their thoughts carried by degrees above all things sensible, till they touched it a while with the whole stroke of their heart. And could we but silence the tumult of the flesh, could we make all imaginations of the earth, the air and the heaven itself lie quiet and still; could the Soul itself not stir, but, by silencing its own thoughts, go beyond itself; could we but listen alone to him that made all things, and hear him alone speak, not by them, but by himself; so that we heard his word not by a tongue of flesh, nor by the voice of an Angel, nor by the darkness of a similitude, but him whom our Soul loves in all these, it could hear without these; (as he and his Mother then did, when with a swift thought they touched that eternal Wisdom, who is over all:) we might easily and sensibly perceive what eternal Life is, by such a moment; and conclude, that if this moment was continued, and all other lower ways of thinking vanishing, this alone remained, it would be no less then to enter into the joy of our Lord. Thus he and she discoursed, till this World and all the pleasures in it were forgotten; and she cried out, Son, there is nothing that I delight in in this Life. Now the hope we have, that what some have felt, for the twinkling of an eye, by an intimate conjunction of their Soul with God, we shall all at last feel in endless life, is a mighty attractive to our hearts; the greatest of all other, though we cannot reach it here. Therefore the Good we are to enjoy is so desirable, because it is bigger than all our present thoughts; and the greatness of it is not hid from our eyes, because we should not understand it, but because we cannot. What more powerful argument can there be to move our affections, than the consideration that, though we know not these things, what they are and what the manner of their enjoyment is, yet, we know that they shall be known and enjoyed; and we know also so much of them and of other things, as gives us assurance that the fullness of that knowledge will be beyond all thought pleasant and delightful to us? For, (1.) it is now so great a pleasure to the mind, to behold the wisdom which appears in the smallest Mite that creeps on any part of this earth; that we cannot but be sensible the highest perfection of it is, to have any conception of the Wisdom, the Power, the Goodness, the Eternity, Immensity, Truth, Purity and Providence of Almighty God; which the longer we look upon, the more we find our minds enlarged, and their thirst increased. This perfection of pleasure then (2.) cannot but be strangely advanced, when we shall come to see him face to face, and to know him as we are known: for our thoughts of him in that state, as was said before, will differ as much from our present conceptions, as the understanding of a grown Man doth from that of a Child. And then likewise (3.) we may discover some Divine Perfection of his, which no man ever thought of before. New Beauties may reveal themselves to us, of which we have not now the least notice: because God is ALL, and therefore contains more in his Essence, than we ever framed any Idea or notion of. So that, perhaps, (4.) we shall never cease to make some new discovery or other, but be still beholding more and more of his Glory, to our endless satisfaction. Let us but cherish some such thoughts as these, and we shall feel presently, by the incomparable pleasure wherewith they affect us, how powerful they are to draw our hearts towards this blessed LIFE, and all the ways that lead unto it. It was some great delight which they preconceived, that made one Philosopher put out his eyes, the better to be able to contemplate intellectual things: and which made another travel all the learned world over, that he might have the conversation of knowing men: and a third live xxii years in the fields, that he might discover only the manners and the workmanship of Bees: and a fourth wish he could be able to look upon the Sun, to see what it is; though he died the next moment after the sight: and all the wise men, to improve their knowing faculties, take such vast and incredible pains. Would any man so toil his brain as the Mathematician doth, were there not a certain ravishment in Knowledge surpassing all sensual delights? How is the silliest Soul affected, when you bring it the notice of some new thing, of which before it was perfectly ignorant? And all pious hearts how glad are they but to think that they are in the direct path to Heaven? And the sense they have of God sometimes overspreading their hearts, how much doth it transport them, and make them long to have it continue for ever? And therefore think with yourselves, if these little notions of sensible things be so sweet, if a small flash of light, that breaks in upon us from Heaven for a moment, be so glorious; what will it be to have our minds so constantly illuminated with the Divinest knowledge, as the air is with the beams of the Sun? How desirable is that state, when we shall be all shining, when our inheritance shall be Light, and when we shall be able to look upon the noonday brightness? We all find, that a pure and unspotted Beauty hath a strange power in it to charm the dullest minds. Let us suppose then, with a modern Philosopher, that there were a Beauty whose colours were so radiant and bright, that our eye should not be able to look upon it, without the assistence of some newfound Spectacles; by which the lustre of the colours, and the exceeding great purity of its light, might be kept from striking our eye with too piercing a splendour. Do you not conceive that, if there were such an object, and such an help to your eye, you should be presented with a sight more ravishing than you ever yet beheld? and that you would desire never to put off those Spectacles, which fortified your eye to see so fair a Beauty; unless you could hope to have your eye made so strong, that of itself it should be able to behold it? Ponder then within yourselves, that just as the pleasure, in such a case, would arise together with the excellency of the object, and the increased power of the eye; so will the delight of seeing so sublime an object as God by our raised and strengthened Souls, exceed all that which we now perceive in any worldly good, or even in God himself. And according to the degree to which our Faculties shall be advanced and impowered, which may be as much as God pleases, so certainly will the fullness and the overflowing measure of the delight be, which rises and falls according to the alterations that are in in us; for in GOD there is none at all. To all this I have one Consideration more to add; that the Soul, as you heard before, by knowledge becomes, in a manner, what it knows: not indeed by being changed into the object, but by receiving the object into itself. As we see some Bodies admit others so entirely into them, that they have all the qualities of the nature which they have assumed: (iron, for instance, in the fire becomes red, and warms or burns according as other bodies approach it:) so our Minds, by the knowledge they have of things, are after a sort united to them, and partake so far of their qualities, that Heaven and Earth do not differ more, than two Souls do, who have fixed their thoughts, the one on Earthly, the other on Heavenly things. And therefore, when we shall come to know God face to face, the sight of him will be nothing less than a full possession of him, a kind of becoming what he is, in a true and real, (as Divines speak) though not essential likeness to him, in Wisdom, Righteousness, Goodness, Immortality, and, I may add, Power too, because we shall perfectly command ourselves, and have our present unruly thoughts and affections in a due subjection to his sovereign Will. For if, as the Apostle saith, by beholding now (without a veil, but) in a glass the Glory of the Lord Christ, we are changed into the same Image from glory to glory, 2 Cor. three 18. then much more, when we shall come without the help of words and writings to behold the Face of God himself, we shall be transformed into his image; and by being assimilated to his Divine Nature, be made partakers of the joys and pleasures which are inseparable from it. And if the transfigured Humanity of Christ (as Anselm * in Matt. xvii. meditates) in the company of two Saints gave such delight, when it was seen but for a point of time; O how great will the pleasure be of seeing the Deity among the Quires of Angels? If Peter, beholding the glorified Humanity, was affected with such a joy, that he desired never to part with that sight; what shall we think of those who shall be counted worthy to see the Divinity? We may ask the Question as oft as we please, but can no more give an Answer to it now, than the Disciples could tell, till they beheld it on the holy Mount, what it was for their Master to be transfigured. Then we shall understand it, when we come to the High and Holy place where Jesus is; of which that Mountain was but a figure. For the present, we must be content, if we can raise up our minds to some small conceptions of its greatness, by such considerations as these. O● which I have the longer insisted, because they lay the foundation of what follows▪ and lead our thoughts to the easier understanding of it. II. And if the nature of this LIFE be farther examined, you will find the Mind is not the only Faculty that shall be gratisied; but the Will shall conceive a Love as great as the Knowledge of which I have discoursed. For as God is the highest object of the Understanding, being the Prime Truth; so he is the chiefest object of the Will, being the First and Best Good. And therefore as the Understanding shall then ●ost clearly know him; so the Will, in like manner, shall most ardently love him, and find perfect satisfaction in that Love. There is a necessary connexion between these things; and it cannot be otherwise, but that from the best Good clearly known, there will flow the greatest Love; drawing along with it the greatest delight, and the most perfect repose. And therefore to SEE GOD, virtually contains in its notion both Love and Delectation, with Rest, or Satisfaction. Love naturally flows from thence, as from its fountain; and the other naturally flow from Love. Which is the highest act of that Faculty which we call the Will, as knowing and contemplating is of the Understanding. Desire, indeed, is the first Motion of it, when any thing is apprehended to be good for us; but that will there be quenched in possession and enjoyment: and no more of it can be conceived to remain, than a longing after the continuance and increase of this Happiness; which, yet, will be so certain, that we shall be rather confident, then desirous. The Will therefore, having such a glorious object always before it, will be wholly employed in Love, and spend itself, without any decay, in flames of affection towards this Universal Good, which shines so fairly and brightly in its eyes. It will apply itself to the enjoyment of it with as great a vehemency as it can; and laying its mouth (as St. Austin teaches me to speak) to the Spring of all happiness, do more than taste the sweetness of it. We may expect to have it filled with those delicious pleasures which we know attend on Love; and which in that state will be proportionable to the greatness of the Good that is embraced, and to the strength and ardency of the embracement. And whereas here in this world men are wont to love beyond all reason, whereby their love becomes adulterate, and is mixed with so many discontents, that it proves but a bitter-sweet: There our Understanding (as you have heard) will be in its full growth and highe●● pitch; so that as nothing which is reasonable shall be omitted to be done, nothing likewise shall be done that is unreasonable. This Love will be grounded upon the clearest Judgement; this Flame kindled by the purest Light: so that there will be no ●nquiet or trouble in it, but perfect rest and peace. And whereas in this world men's affections flow to things that are not ●ea● so big as themselves, (i. e. as 〈…〉 desires,) and so they languish, and faint, and fall sick, even in the enjoyment of the best good that it affords; because they find it is not a supply proportionable to their want, or to their expectations: There will be no such emptiness nor want of satisfaction in those celestial enjoyments; because we shall embrace not only our proper good, but that which is commensurate to our desires, and beyond our hopes. Our Affections will not fall then upon that which cannot sustain the whole weight of them; but feeling themselves born up to the greatest height of Love, by a Good so full, that it will leave no room for complaint or uneasiness, they will enjoy the most solid Rest and Satisfaction. Do but conceive then in your minds what a pleasure it is here in this Life, to Love and to be Beloved; and you will have some notion whereby to take a measure of the LIFE we are speaking of, which will consist in such mutual Love and delightful Correspondencies. And they who have neither Father nor Mother, Wife nor Children, near Kindred nor Relations, whereon to place their affection; let them consider, if they have but a singular Friend, what the pleasure is that two persons, who sincerely and purely love, take in the sweet company and conversation of each other. Or if I must suppose any man to be so unkind and so unhappy, as to have no love for any body but his own self, let him think what contentment he hath, and how he is pleased, if he can arrive any thing near to a quiet enjoyment of his dear Self And such a delightful state may be a small image of Heaven, where holy Souls will love God with a far greater flame, than ever they did (or shall then) love themselves: because He will appear infinitely more lovely, and to bear also a far greater love to them, than it is possible for then to do to themselves. Now none can tell how transporting it will be to a good Soul, when it feels i● self the Beloved of God, as well as full of love to him: because we cannot think how great the Love of the Almighty is, unless we could know how great he is himself. This is a thing that cannot fail to have a strange power over our affections, and to master them so that we shall be taken quite out of ourselves: for we all extremely love to be beloved. If any neighbour show us an unexpected and undeserved kindness, we are apt to think he is the best person in the world: And the poorest Wretch that is, if we see in him the undoubted signs of an hearty love to us, we cannot choose but requite it with some expressions of kindness back again. Nay, if a Dog, as I have said elsewhere, or such a dumb creature, do but fawn upon us, and delight in our company, and with a great deal of observance follow us wheresoever we go; we cannot but be so far pleased with this inclination towards us, as to make much of it, and to be troubled to see any harm befall it, and to love to see it play and be well pleased. Judge then what a pleasure it will be to pious Souls, to find themselves beloved of him, who hath put these kind resentments into our nature. To what an height will the sweet breathe of his Love blow up the flames of theirs? Into what Ecstasies will they fall, when they feel by the happy fruits, what an exceeding great affection their Heavenly Father bears to them? It is above our present thoughts to apprehend the joy that will then overflow them: but we may conceive a little of it, if we remember, that GOD is Love; and that by our Love He will be in us, and by his Love we shall be in Him. But, if you please, let us fall much lower than this; and only represent to ourselves, how great an happiness we shall account it, to be beloved of the whole Family of God in Heaven. Look down from the highest Angel to the smallest Infant that shall be blessed there, from the noblest to the meanest in that celestial Court; and there is not one of them but will love us, and be ready to show their sincere and most affectionate kindness towards us. They that are the greatest in that Glory, will be the greatest Lovers; they that enjoy most of God, will be disposed to let us enjoy most of them. For there is no Pride nor Envy in the heavenly Choir; but the more any are Beloved, the more they will delight in the most effectual expressions of their Love. And how can they choose but interchange to each other unspeakable contentment, who live in the comfort of such indissoluble Amity and Friendship? Nothing can be thought of beyond this to set forth their happiness: But we much conclude with * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 459. Philo, that this i● the best definition of immortal life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be held fast in an unfleshly and incorporeal love and friendship of God. You will say, perhaps, that I have been now speaking of some other Love besides his; which, supposing our hearts so fixed on him, we shall not be capable to entertain ourselves withal in the other world. For who can divert himself from so beloved a Good, (which sends also such tokens of Love to him,) and turn to any other object? We cannot think that they who love God perfectly, will be inclined to love any thing else. And you may think so still, if you please, without any prejudice to what I have said. This will but make that LIFE the more desirable, and move us to wish for such an happy state; where God will be in all our thoughts, and we shall always love him, and yet love one another too. For these are not at all inconsistent, but we may delight ourselves in the sweet society of Angels and Saints, and yet always SEE GOD; because we see and love Him in every thing. They will be his Beauties which we shall behold in them. Those holy ones will shine in his Glory. So that our affections will not incline to run to any person merely for himself; but because we behold the face of God in him, and see his Graces wherewith he is adorned. All the Love there will be Divine: And the more of God shall appear in any persons, the more lovely they will be; and the more we shall be ravished with their company, and rejoice in a happy league of friendship with them. Well then, withdraw your thoughts a while from all the things you love here, and raise them above to look at Love where it reigns, and hath an uncontrolled Empire: Behold it sitting on its Throne, advanced to its utmost pitch of Perfection, and showing itself in its full Glory: And then keep the beginnings of this Heavenly LIFE out of your Souls, if you can. It will be impossible you should not think, there is nothing so much to be desired as to be all Love. O happy Life, will you say, where they love as much as they are able! and where they shall be able to love more than now can be conceived! and where they will be beloved more than they can love; and have their Love hereby heightened, when they reflect upon it, in an endless Circle of joy and pleasure! Let us enter upon this Life with all the speed we can make. Let us begin it this very moment; and endeavour that no moment may pass hereafter, but in the Love of God. For there is no heart so stony (sure) and insensible, that will not be dissolved into flesh, and receive any impressions from God, if it be once touched with the serious thoughts of this state of Love. No Soul so hard frozen and icy, that will not be thawed and melted to run whether God pleases, when it doth but feel the least spark of this heavenly Fire fall down upon it. Do but go from the reading of this, with the thoughts of this Happiness burning in your breasts, and preserve the fire, for one hour, from going out: and you cannot imagine, till you try, to what an heavenly temper it will purify and refine your Spirits. It will make you hearty in love with the Life of Christ here, which leads to such a blissful Life in the other world. You will zealously follow those holy desires and resolutions, which you will necessarily feel it inspiring you withal. And you will not suffer any temptation whatsoever to divert you from that earnest pursuit; but still be saying, as St. Austin gins and ends his Confessions: Thou, Lord, hast made us for thee, and our heart is uneasy and restless until it repose itself in thee. Who being that Good which needs no good, art always at rest; for thou thyself art thine own Rest. But to understand this, what man will give to man? what Angel to Angel? or what Angel to man? Let it be asked of thee, let it be sought in thee, let it be knocked for at thee: So, so shall it be received, so shall it be found, so shall it be opened. Amen. III. And the more we think of it, the more we must needs still desire it; because our Understanding being filled with the knowledge, and our Will with the love of the chiefest Good, we shall sensibly perceive a Divine joy resulting from these, and flowing into our heart with inexpressible pleasure: For it is essentially included in every act both of that Knowledge and that Love, as may be clearly discerned by what hath been already said. We are now compounded of different, and sometimes contrary passions; which frequently disquiet us, and disturb our peace, by falling out with our Reason, and with one another. But in that blessed LIFE there will be no such troublesome mixture; no fear, no sorrow, no hatred, no anger, or any the like, remaining: But joy alone, advanced to the greatest height of glory, will be left in the possession of the whole Soul, and have the sole Dominion of it to itself. The reason is, because we shall for ever have the presence of the greatest Good; which will exclude the presence of any evil, to give us the least fear of losing what we love. That's the original of all our Passions: As we are glad when we enjoy any thing that we love; so we are troubled when we want it, or when we lose it; and we are full of care and solicitude when we eagerly pursue it; and rise up in hatred and displeasure at that which opposes our desires. When Love then is secure by the possession of that Supreme Good, whom no evil can approach, the cause of all other passions will be banished; and Joy alone be left to triumph in the conquest of them. For which cause this heavenly Joy must needs be the more excessive, when we shall have nothing else to do, but to rejoice. This will mightily increase the greatness of it, that there will be no employment for the rest of our Passions, which here, whether we will or no, take their turns together with it: and consequently there will be nothing to diminish the greatness of it, by any trouble or disorder that can be given it. For the proof of which I need only refer you to the foregoing discourses, and desire you to reflect upon what you have read of the Knowledge and Love of God. You could not but observe how joy and pleasure was so inseparably knit to them, and interwoven with them, that I could not well speak of them, but I must touch upon this also. 1. As for the first of them, we all feel a certain complacency which our very Senses as well as our Understanding takes in objects conformable to them; even before our appetite moves at all towards them. Truly, the light is sweet, says the Wise man, and a pleasant thing it is for the eyes to behold the Sun. xi. Eccles. 7. Look then how much the Divine Light excels all other, and how much the Majesty and Splendour of the Author of Nature is beyond the best of his Works, the glory and brightness of the Sun: and so much sweeter and more pleasant will it be for our Mind to be filled with that Light, and to behold that first and Original beauty, from whence all other are derived. We cannot think of God and of our Saviour now, without a singular joy: and therefore we shall not be able to SEE them, without an excess of it. 2. And, secondly, as for Love, Joy is a no less necessary attendant on it, or rather is intwined with it; being nothing else but that delight and pleasure which springs up from the sense of any Good that we have taken possession of. So that look how great the Good is to which the passion of Love hath carried us; proportionable will be the Joy, when we feel that we are owners of it. And if it now please us so much to think that we are really beloved of God, and of his Son Jesus; what an endless pleasure will the sense of their Love yield us, when it hath placed us in Heaven? Do but consider now how vast the Love of the Lord Jesus is, in coming down from Heaven to us, and that he knows better reasons of his Love then we do, and that his own pleasure is concerned in loving us, and that he cannot but finish his Love to those who are purchased with his Blood, and are of his Spirit; and it will give a marvellous satisfaction to your heart at present. But what it will do then, when he will have expressed all his Love to us, and perfected his kind intentions towards us, we are not able to tell. We can only consider a little farther, how he hath plainly told us, that they who love him will rejoice now, because he is gone to the Father. (xiv. Joh. 28.) And therefore it must needs be an additional pleasure in the other life, to see (what we here believe) our Dearest Lord shining in the Glory of God the Father, and enthroned on the right hard of the Majesty in the Heavens. It will be an exceeding high satisfaction to us, to behold him, who loved us so much, and was so ill requited for it by men, so gloriously rewarded for it by God himself.— But it is so easy to apply what hath been said to this purpose, that I shall leave such considerations as these to your own diligence, and note something that is not altogether so obvious. 3. Which is, that pious Souls will considerably augment their joy, by the reflections they will make upon their happiness, and the strong attention of their mind to their own delight and pleasure. For we are never so truly delighted, as when we find that we are not deceived in the comfort and contentment which we promised ourselves; and when we take notice of all the pleasing motions that are in our hearts, and duly mark and observe the sweetness of them. Before this reflection and self-observation; our Souls are only touched by the Objects which they apprehend, and receive such impressions as they are able to make there: But by this means the Soul touches and strikes itself; sealing those impressions deeper, and pressing them harder upon our spirit. The presence of a Friend, without ask our leave, excites a joy and sudden passion of pleasure in our heart, upon his very first approaches: But when we consider with ourselves, not only that he is our Friend, but how good a Friend he hath been, and what joy he hath now and many other times given us; we then affect ourselves with his presence and sweet company, and make the joy greater by minding how great it is. For it is the highest kind o● life in this world, which hath an apprehension that it lives. This makes the life of a man above the life of beasts, and his pleasures above those that they enjoy. This is it also which makes a man in ● Lethargy to be no better then dead; because he hath no perception of his own life. The quicker therefore and the more lively this apprehension of our LIFE and of the happiness and contentment of it grows, the more blessed and joyful will the LIFE itself be which we shall then lead. If by loving without seeing, we rejoice in this world with joy unspeakable and full of glory; (1 Pet. i 8.) how glorious will the joy be there, when Sight or Knowledge shall be, if I may so speak, in its high-noon, and Love at its full sea; and when there will be no declension, much le● night, nor the least ebb any more; and when we shall with the most accurate quickness instantly apprehend and observe every circumstance that adds to our unconceivable happiness? We have many considerations left us now, in the Gospel of Christ, to refresh our minds withal, from his great Love in becoming a Man for us, from his Cross, from his Resurrection, from his Ascension and sitting at God's right hand, from his promise of coming again, and the hope we have of reigning with him for ever: but by not attending to such blessed Truths as these, we lose the comfort of them. And when they are mightily urged upon us by others, and the Holy Spirit of God also touches us, and makes us sensible of the glad tidings that they bring us; we lose still a great deal of the pleasure, by not pressing them farther upon our hearts, marking how they are affected with them. And when all this is done, we shall still feel a damp upon our spirits, unless we can comfortably reflect upon our own sincere love to God, and assure ourselves that we are persons qualified for this supreme Joy. But there will be no danger of any such defects in that happy World above; where holy Souls will as readily improve, as they easily discern, every thing that gives them satisfaction. As nothing will escape their observation which brings any joy along with it; so they will please themselves in the contemplation of their own pleasures, till they grow greater. And so far they will be from wanting any reflections on themselves as the persons whom God loves and delights to honour, that they cannot but perceive it, and be transported with the joyful sense of it. For, if we should speak strictly, this Joy will be so great, that it will need no attention to it. It's own strength will make it be most sensibly felt; and (as some have ventured to express so sublime a state) it will, by the transcendent force of its delight, essentially reflect upon itself. 4. But let us come down from these heights, and consider again, that as much as the Joy which God hath in himself exceeds all other satisfaction, so much will the Joy which we shall have in him exceed all that we have or can enjoy in any other thing. In his presence (says the Psalmist, xuj. 11.) is fullness of joy, and pleasures everlasting: which cannot fail to be the portion of those who shall be admitted into his presence, and have the happiness to See him. For since by our sight of him we shall be assimilated to him, (as was said before,) and made in a manner such as he is; we must needs be partakers with him in his Joy as well as in other things, and have such a measure of it as exceeds all the measures that our scanty apprehensions can now take of so full a Good. It is too little to say, that this Joy alone exceeds all worldly pleasures, as far as the longest life exceeds a moment, or this whole World the least mote we see in the Sunbeams: rather we may say, as far as God surmounts this World, or Eternity Time; between which there is scarce any comparison to be reasonably made. 5. To all which you may subjoin this, as the highest consideration of all, that such are the Perfections of the Divine Nature, such is his infinite Bounty, that they who are united to him in Love, will meet with an infinite Satisfaction. All objects of our delight here may be comprehended by our Understanding, and we may see an end of all their perfection. For which reason they may be slighted by our Will, as less than ourselves, and unable to give us the contentment we desire. It is at our choice whether we will love them or no, or at lest what portion of our love we will bestow upon them: and therefore it is no great joy that they can give to one, who feels how much he is above them. But God now is so full, so infinitely above us, that he entirely satiates the heart of those that love him. We cannot refuse him, when we are perfectly acquainted with him; nor is it at our liberty to love him but to such a measure. No, He will force our Soul then to love him and delight in him as much as it can; yea, more than naturally it could without the presence of such a Good; more than it believed it should ever have been able to love. And this is not a force of which the Soul grows weary, as in other cases when it is strained beyond its present capacity; but a plesing violence, to which it opens itself, and perceiving the power of that great Good, would willingly be more possessed of it. The pleasure that it feels sweetly dilates it, and with a grateful constraint so stretches and widens it, that the extension becomes natural to it. And with all this New Love created in it, the joyful Soul will for ever remain thus big; embracing its most beloved Good, and delighting itself in this largeness of Love. This is the incomparable pleasure of the LIFE that Christ promises. All other joys are but cold and dull, in respect of the flames and spirits of this. It is but a dream of drowsy delight which we enjoy here, in comparison with that substantial sprightly pleasure which our Souls will find in the bosom of God's Love; wherein they will repose themselves with such a transport, as if they would lose themselves to be all one with him. Whosoever he be therefore that is insensible of all other charms, let him hearken to this; and see what pleasure can do, to make him in love with this Life of our Lord. Pleasure, I say, which all mankind most passionately desires, be it never so weak and imperfect: the Light of all good things; which should we suppose separated from humane life, it would be nothing but darkness and horror. And if thou knowest not yet what spiritual delight means, let thy fleshly pleasures tell thee something of this happiness. If thou art not so sottish, as never to have a thought of any thing beyond the satisfaction of thy fleshly lusts; think how much more noble a Spirit and the pleasures of it are, than a Body and all its delights. And then raise up thy mind a little higher, to consider, that if pleasure have now such power over thee, here are the greatest to invite thee. Pleasures, that as much exceed those of the spirit, as they do those of the flesh: Pleasures at God's right hand; the very joy of the most High, the Father of spirits; the pleasures of God himself. O come, come, if tho● lovest thyself, and thy own perfect satisfaction, come, I say, whosoever thou art that eagerly followest after pleasure, to the contemplation of these joys which are so sublimely sweet. And be content to part with all other, if that be the only means to be possessed of these. What if thou shouldst suffer, by devoting thyself to pursue these, in many outward accommodations? nay, if thou shouldst lose this Life, to attain that which is Eternal? It will be no dear purchase, but bring thee in an increase of more than an hundred-thousand-fold. Whatsoever thou expendest here for the Lord Jesus, He hath given thee his Bond for it, that it shall be repaid with good measure, heaped up, pressed down, thrust together, and running over into thy bosom. vi. Luk. 38. An overflowing joy it will be, but it runs over into our own breasts. None of it will be spilt beside ourselves; but it will trickle down, with a delicious sweetness, into our own hearts: Which should stir up our most thirsty desires, methinks, to be made partakers of it. If we fore-taste the least drop of it in such Meditations as these, it should fill our hearts with sharp long after more; and dispose us to say with the devout Father I named at the conclusion of the foregoing particular, Far be it from me, O Lord, August. Lib. x. Confess. cap. xxii. for be it from the heart of thy servant, to think myself happy, whatsoever joy I have in this world. There is a Joy which is not the portion of the wicked, but of those who serve thee freely; whose joy thou thyself art. And that is the truly-happy life, to rejoice to thee, because of thee, for thee. This is it, and there is no other. O how far distant is this present life from that! Here is Falsehood, Orat. contra Judaeos, Pagan. & Arrian. cap. xxi. there is Truth. Here is Disturbance, there is sure Possession. Here is the worst Bitterness, there eternal Love. Here dangerous Pride, there secure Joy and triumph. Here we fear lest he that is a Friend should on a sudden turn an Enemy: there a Friend is always constant, because no Enemy can be admitted thither. Here whatsoever Good we have, we are afraid to lose it: there whatsoever we receive shall be preserved by him, who takes care that neither we pass away from it, nor it from us. Here is Death, there is Life. Here all things that God hath created; there God himself in stead of all, and in all things. But what humane tongue can extol that, which no sense of mortals can comprehend? We will go thither, that we may comprehend it. We will go and see there that which eye hath not seen, and hear there that which ear hath not heard, and understand there what the heart of man cannot now conceive: and seeing, hearing and understanding, we shall exult with unspeakable joy. And what Joy is that, where no Fear will be? Wha● kind of Joy will it be, when thou shalt see thyself a companion of Angels, a partaker of the Kingdom of Heaven, in Royal state with the King of all, desiring nothing, in passession of all things, rich without covetousness, administering without money, judging without Successor, reigning without fear of Barbarians, living an eternal Life without Death? CHAP. III. A farther Explication of the Happiness of this LIFE. iv WE must stay, as I have said before, for the resolution of such Questions, till we enter into that Joy. And for the present be glad to know, that our Souls being thus happily disposed, shining with the Divine Light, satisfied with the Divine Love, and rejoicing in both, must needs issue forth in the most cheerful and delightsome Praises of God, who hath preferred us to such a blissful state. For this we all find is one of the natural effects of Joy, here in this Life. As it transports and raises the Soul above itself; as it makes us eager to possess, if it were possible, more of that Good which gives such delight; and as it makes us for the present forget all other things, all the cares and troubles of this life; and, indeed, so much betters and improves our Soul, that of all other things we are not willing to forgo it: So it never fails likewise to employ the tongue in praising and commending that Good, to which it owes itself. How barren soever the Mind be, or what slowness soever there be in our Tongues; joy and pleasure make us fruitful in Thoughts, and quicken our Speech to declare the content we take in the company of that which is the cause of it. Nay, the Voice becomes bigger and louder by its means; and it never utters itself, but with earnest notes of its high satisfaction. And therefore it is impossible for the ravished Soul, when it is come to the delightful Vision of God, to refrain from joining with the Heavenly Choir, to give Glory to God in the highest, that is, after the most excellent manner, and with the most exalted affections. As the Understanding, by reflecting upon the blessedness of the whole Man, will excite an extraordinary Joy in the heart, (as I have just now discoursed:) so, by reflecting upon the fountain from whence that happiness flows, and earnestly observing the Original of its enjoyments, it cannot but excite in itself admiration and wondering thoughts; and presently employ them to invent the noblest hymns and songs of praise, whereby to magnify and laud this glorious Goodness of God. And this will make still greater additions to the Joy before spoken of, which must necessarily be intermixed with these most affectionate Thanksgivings; as every one can witness who hath tried this heavenly employment, which the Psalmist, in his experience, found so good, so pleasant, and so comely. cxlvii. 1. Were all the mercies of but one day placed now in a clear view before your eyes, or could you but at once behold all the blessings that are crowded into every moment; what admiration would it raise up in your hearts? what a volume of praises would you be able to compose? and how much sweeter would this one act of lauding and praising God be, than the enjoyment of all the good things you praise him for? Raise up your minds then to conceive the height of those Praises, that will be continually springing and bubbling up from thankful hearts, and always filling their mouths; when they shall be able to shoot their thoughts down to the very bottom of their days, and see all the curious Providences of God about them, all the favours they have enjoyed, and all the dangers they have escaped as they passed through the tumultuous Sea of worldly affairs. O what Hallelujahs will it create, when these shall be represented thick together, or stand at once before us? and when we shall not only look upon the past lovingkindnesses of God in one train of thoughts; but in the next behold all our present enjoyments, the quiet shore where we are landed, with the riches and pleasures of the Heavenly Country? and when we shall also think again of those that are still future; which are always beginning, and never ending, always present, and always to come? This sure will make the voice of praise more loud and shrill, and every note so sweet, that it will give the most grateful touch unto the heart. Look upon the little Birds, and hearken how they chirp and sing in the wide and spacious air, where they have no limits set to their liberty: and then think what a cheerful life they lead, in comparison with one that is perpetually couped up in a cage, and spends many lonesome days and melancholic nights in that solitude. And look again upon your own Souls, which we think are capable of the highest pleasures; and cannot you conceive a little how delightful they will find it, to be always singing in the vastest liberty and freedom; to be spreading their wings in the boundless Light to which God will bring them; and to be uttering their joys, as they see themselves encompassed on all sides with innumerable objects of contentment? O how infinitely will it transcend all that they are capable of while they are imprisoned, or rather pinioned, in this body? though one moment of those Joys which are sometimes felt here by holy Souls, is not to be exchanged for all that the world can offer in its stead. And these Songs will be made the more melodious, by the company that shall join together in the most harmonious consort. All the Saints and Angels will make up but one happy Choir; and will all strive, we may imagine, with an holy emulation to excel each other, and without any envy contend who shall sing the loudest and sweetest praises to our Creator and Redeemer. And what delight, may we conceive, will they take in the delicate strains of each other? How will they be pleased to hear their own voices accompanied with the hymns of so many celestial creatures? How will the whole number be even rapt out of themselves by the melting airs of the whole Choir; when they all lift up their voices together, as those myriads of holy ones which St. John saw (v. Rev. 11.) acknowledging the Lamb worthy to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing, which (as he says v. 13.) all good Christians even in this world delight to ascribe unto him that sits upon the throne, and to the Lamb, for ever and ever? The Pagans had some little sense of this pleasure, as we may learn from Metrodorus himself: who, though an Epicurean, Lib. v. Strom. p. 614. yet in these words, as Clemens Alexand. observes, spoke divinely. Remember, O Menestratus, who art born mortal, and hast received a life which will have an end, that ascending with thy Soul even till thou comest to eternity and the infinity of things, thou shalt see both things to come, and things that have been. For, according to Plato, we shall contemplate with the happy Choir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the blessed Vision and Spectacle. Where we attending upon Jupiter, and others upon other Gods, shall be admitted, if it be lawful to speak it, to celebrate the most blessed Mysteries. Which we shall joyfully observe, being entire, and insensible of any of those evils which expected us in our latter days. And we shall be admitted to the mysterious contemplation of those perfect and steady sights, in pure light: being ourselves pure and disengaged from this body, which we carry now about with us; to which we are tied as fast as an oyster is to its shell. They felt, it appears by these words, very strong motions in their Souls after a sight of those things, to which they could not reach while they were in these Bodies. And they had a faint hope also, that, when they were got lose from these shackles, they should neither be confined nor clouded; but in pure light and liberty rejoice and be glad in the love of their gods, who they expected would admit them to the knowledge of such secrets, as they imparted only to their Friends. For that's the meaning of celebrating the Mysteries; which were Secrets that all were not permitted to see, and when any had seen, they might not reveal; but were kept with festival joys, after the most solemn manner, by those who were thought worthy of them. To the delight of those feasts he compares the joy they should have in the other life; which they were wont to promise to all those who were admitted to the sight of their Mysteries. There they fancied they should rejoice in a nobler manner than they did when they followed the pomp of Bacchus and Ceres; (to whose mysteries this Author alludes;) and without that noise and tumult which accompanied such trains, behold in quiet the unknown spectacles of the invisible World. But if you think that all the expressions I have used borrow too much from sensible things; yet remember at lest what delightful touches a sweet voice, or other excellent music, hath in any moment given your Soul; and conceive then what a pleasure it would be, to have two hours continued like that one minute, or your spirits so delicately moved for one whole day together. By this means you will the better understand the truth of what I have said: for just such is the pleasure of those Souls, which now strike themselves and touch their own hearts with a lively sense of the Goodness of God towards them; and which feel withal the finger of God giving the like strokes upon them. There is nothing so delicious as this, nothing so powerful to ravish them out of their bodies. The very strings would crack, and the Soul and flesh would dissolve their Union, should there remain such a powerful and delightful motion for some hours, as for a little space they sometime feel transporting them. They cannot but imagine, that the prolonged harmony of one day, should it bless the Soul, would make it account all the pleasures in this world harsh and troublesome; and cause it to cry out, as the man St. Hierom speaks of, who after he had dreamt he was in Paradise, called still to those who were about him, Set me again in those flowery fields: restore me to those pleasant walks. O let me enjoy that melody once more; let me hear those sweet songs: trouble me no more with any of these worldly noises; but bless me again with those heavenly touches. Lift up your minds then by such thoughts as these, to conceive what not one day, or year, or age, but an eternity of such rare ravishing delight would be; and that is a part of that blessed LIFE which I am treating of. Which by your own confession must needs be more desirable than all that can be expressed by Music and sweet Airs, and melodious Strains and Songs, or any such like words: which must be acknowledged to be weak and imperfect, able to express only the outward images and shadows of those Divine enjoyments. And the more perfectly you digest and frequently excite such thoughts as these, the more you will apprehend of this bliss; and the more impossible it will be, that any thing should hinder you from beginning to be so happy, by devoting yourselves to a Christian life. One part of which is, to praise and bless the Lord at all times; to bear in your grateful minds a faithful remembrance of his benefits, and to express it as oft as you can in the most thankful acknowlegments. In which exercise whilst you seriously employ yourselves, you will be able thereby to know in part what the blessing of Eternal Life is, wherewith our Lord hath promised to reward our hearty obedience. V And here it will be seasonable to add, that such will be our Knowledge and Love of God, and our true Delight in him, that they will produce a most sweet harmony between our Wills and his, and move us to yield a free and constant Obedience to him with all our powers. The Understanding, which now is subject to many mistakes and errors, will then shine upon the Will with the rays of the purest Light. And the Will, which now is oft too refractory, will not then in the least rebel against the Understanding, but be obsequious to its illuminations. And the Affections will be as ready to obey the Will, and follow its motions: which will all agree with the Mind of God, and perfectly correspond to his desires. His Will shall be always done, and ours shall be but a sweet compliance with his. For our knowing him making us like him, will take away all liberty from us of doing any thing but what he would have us. And the whole appetite being so entirely filled and satisfied, as hath been said, with this great Good, there can be no room left for any inordinate desires; but we must eternally cleave to God, and cannot be turned aside from him any more. And it will not prove any trouble to us neither, to be thus fast bound to his will, and observe all his motions: but we shall fly as swiftly about in that free light, as the winged Angels now do; who never fetch so much as one sigh when they receive his commands, but cheerfully in every thing obey his pleasure. Nay, it would be the greatest trouble to us, if we should do otherways. We should create a disturbance in the midst of that heavenly Rest, should we not thus readily obey him. One groan would spoil all the sweet accents of the joyful Praises which are there continually offered. Much more would one act of disobedience be so jarring with that harmony, as to make us lose the pleasure of it. But there will be no danger of this; we shall all be changed, as the Apostle speaks, not only in our Body, but also in our Spirit: and in this, as well as all other things, that our liberty of indifferency, the freedom we now have to choose good or let it alone, yea to choose evil as well as good, shall be turned into a cheerful spontaneous motion towards that which is Good alone. The will, as some have expressed it, shall remain; but not the choice: we shall willingly serve God; but not choose whether we will serve him or no. For that Sight which we shall have of his Beauty will not let us take our eyes off from him; and that Love which flows from thence cannot but be exercised by those who have that blessed Sight: and they that cannot but see and love so great a Good, will not be able to turn their minds and hearts inordinately to any thing else. They therefore who shall be accounted worthy of that World to come, will be free from Sin, and from the fear of sinning; whereby they will be secure of perpetual Blessedness: which is necessary to make us perfectly happy. For they are very short of it, who are in danger or in fear of losing the felicity they enjoy. Both these will be far remote from that happy World; where they will be fixed in their Happiness, because they will be fixed in their Obedience. Which as it may grow, it is possible, still more and more cheerful; so it will infuse a greater sense of the Divine Love into their hearts; and every act wherein they do the will of God may be rewarded perhaps with a greater increase of happiness. Who would not choose then to obey God now, that hereafter he may not be able to do otherwise? Who would not strive to bring his will in subjection to Christ, that he may at last exchange his own will wholly for his; the liberty, that is, of a man, for the liberty of the Divine Nature, which is always determined by an happy necessity to that which is Good? Yea, who would not choose such an happiness as is always, it is probable, growing more perfect? the excellency of which we can never comprehend, because it will be growing more excellent? A Life so noble, that every operation of it makes it more divine? It is no disparagement to its worth, to say, that we cannot at first know all that we shall know, nor love so much as we shall be able to love, nor possess all the joy of our Lord: but it is rather a commendation of it, that after such an height of knowledge, love and joy, as we shall arrive unto at first, we shall be advancing to a greater nearness and familiarity with God. iv But it is time to bring this Discourse to a conclusion, when I have told you, that it is not the Soul only which will be happy in this Eternal LIFE. That word, I said at the first, imports the supreme felicity of the whole Man: and therefore Man consisting of a Body as well as a Soul, that must come in for a share in this Bliss, and at last be made partaker of it. Yet I shall not stay to tell you particularly what the LIFE of the Body shall be after the Resurrection; because I have been longer than I intended in describing the operations of our nobler part about its highest Good. It shall be sufficient to give you but these two marks, whereby to know the exceeding happy condition to which it will be promoted. First, it must needs be transformed into a very noble Being, which is to be the companion of such an exalted Soul, and be capable to comply with it in these sublime operations. We read much of its brightness and glory, which the Scripture seems to say shall be so great, that it will contend with the splendour of the Sun itself: And we may very well believe it, seeing it is to be the Vesture of a Spirit so illuminated by the Vision of God. For which reason, among others, it may be that the Apostle calls it a Spiritual Body. Which as it needs no supports of meat and drink, and is made immortal, and no longer liable to any disease: so is it of a purer sense and a quicker power than this present flesh, moving with so much agility and ease, that we shall feel it is no burden to us. And the Apostle indeed tells us, (which is the Second thing) that Christ, by his power which is able to subdue all things to himself, will fashion it like to his own glorious body. three Phil. 21. Now what the brightness of that is, you may guests by the Visions of the two great Apostles, St. Peter and St. Paul. The first of which, when he saw our Saviour transfigured in the holy Mount, (Matth. xvii.) was so overcharged with joy, that the sight put him in a manner beside himself. For he knew not, saith the text, what he said, when he uttered those words, Let us make here three tabernacles, one for thee, and one for Moses, and one for Elias. He knew indeed that it was good being there, ix. Luk. 33. though he scarce knew where he was. This was the only thing in his thoughts, that they should be most happy men, might they never stir from that glorious place; but always remain thus transported, as at present he was. Let us be fixed here, was his wish; let us always live in such pure light, and enjoy such beautiful sights: from whence he was loath to take his eyes, or to leave such good company as now appeared in glory, v. 31. And yet this, you must remember, was no more than a glimpse of that Glory which our Saviour was to have after his Resurrection, and which he now shines in, and shall one day be revealed. Judge then by this, what happy creatures they will be, whose bodies shall be made like that glorious body; which when it was but a while transformed in this world, made the place seem no less than a Paradise. How illustrious will the condition of true Christians be, when they shall not merely dwell in such Tabernacles as St. Peter wished; but in bodies resembling that which was so transfigured, or rather of a far greater splendour: there appearing then, as I said, but a twinkling of that Glory of our Saviour, to whom we shall be conformed. For if you observe it afterward, when the Heavenly light of our Saviour's glorified Body encompassed the other Apostle St. Paul, (to whom he appeared in his way to Damascus,) he could not look upon it, as St. Peter had done upon the other: but it was so shining, that it put out his eyes, he continuing three days without sight. ix. Act. 9 And for any thing we know, he had never recovered the use of them more, had not the same Jesus restored his sight to him by a Miracle. These senses of flesh were not able to bear a Light so effulgent. It was to deprive them of all their operations, to approach near to such a brightness. And yet such glorious creatures will our Lord make his faithful Servants. So astonishing is his love, that he will never cease his kindness to them, till they be numbered among his Saints in glory everlasting; that is, till he impart his own most excellent glory to them. Which signifies that they must be wonderfully changed from what our bodies are now in this vile state; wherein they are not capable to behold such a glory as shall then be revealed. But the serious belief and hope of it founded upon the word of our Saviour, and of those who were eye-witnesses of his Majesty, is a marvellous comfort to us; and should make us study to purify ourselves more and more, and to perfect holiness in the fear of God. We should cleanse and refine our affections, and render them still more spiritual and heavenly; that being less moved with the things of this world, and finding our inclinations weaker towards them, we may more readily and cheerfully comply with the will of God, and prevent as much as we can the resurrection of the dead: when we shall have no lust to do otherwise then as God would have us, but shall entirely please ourselves in accomplishing his good will and pleasure. For the more faithfully and eminently any persons serve the Lord Christ, out of pure love to him and to his Christian Brethren, the greater marks of his favour will he set upon them. Their very Bodies, it is probable, will shine in a greater glory, and be made so much the more illustrious, according as their light here shone brighter before men, and moved them to glorify their heavenly Father. For St. Paul seems to teach, not only that the bodies we shall have after the Resurrection will differ as vastly from those we have now, as Earth does from Heaven; but that those heavenly bodies which we shall put on will differ very much among themselves in brightness and glory. As the glory of the celestial bodies is one, and the glory of the terrestrial another: so he tells us, (among the celestial) there is one glory of the Sun, and another glory of the Moon, and another glory of the Stars; for one star differeth from another star in glory. So also is the resurrection of the dead. 1 Cor. xv. 40, 41, 42. That is, some will have bodies more bright than others, and shine as Stars of a greater magnitude; to note them to be persons of eminent rank, who have done very glorious service to their Lord. The Martyrs, for instance, whose bodies were slain or burnt to ashes for Christ's sake, we may well suppose will be more splendid than those who were laid in their graves in peace. Nay, the Church in St. Austin's time, out of their great affection to them, wished to behold the scars of those glorious wounds which they received for Christ's sake, shining with a peculiar glory in their immortal Bodies. And perhaps, saith he, L. xxii. de Civ. Dei, c. 20. we shall see them: For it will not be a deformity in them, but a dignity; and in the body will shine the beauty of their virtue more than of their body. This the Writers, whom we call the Schoolmen, imagine is the Aureola or little golden Crown which the Judge will give to rare Virtues. By which they mean some accidental reward superadded to the essential Blessedness. Like the little crown of gold, wherewith the other crown upon the Table of Shewbread was finished, as the Vulg. Lat. renders xxv. Exod. 25. from whence this expression seems to be borrowed. But that the overplus of reward which Christ will give to some shall consist only in a peculiar brightness of their body, I see no ground to determine; because God hath so many other ways to crown the faith and love and hope of those whom he delights to honour. It is better to conclude all this discourse with the words of the same Father, which follow a little after * Ib. cap. 21. . What and how great the spiritual grace of the Body will be, because the time is not come to make experiment, I am afraid lest all that we say of it be rashly spoken. And therefore I shall only add, of which we may be certain, that, as Macarius observes, whether it be a greater or a lesser glory that we attain, we shall all shine together in one most blessed and glorious place. His words are these; As Birds produce feathers of a different kind, Homil. 32. and some fly nearer to the earth, others farther off, but all fly in one common air; or as there is one Heaven, which hath many Stars in it, some greater than others, but all fixed in heaven: So the Saints shall be differently planted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in one Heaven of the Divinity, and in one invisible country. Thither let us all direct our paths, thither let us continually aspire; saying, as he does in another place, (to which I shall add the words of another great man,) O how ineffable are the promises of Christians, Macarius Homil. 4. who have such glorious expectations, that the Faith and riches of one single Soul cannot be equalled by the glory and beauty of heaven and earth; though we take in all their furniture, and treasures, and variety, and goodliness, and bravery! And yet how fairly do these things shine in our eyes? and with what pleasure do we behold their beauty? Anselm. in Protolog. If then the created life be so good, how good is that Life which creates! If the salvation we receive be so pleasant, how sweet is that Salvation which gives all Salvation! If that wisdom be so lovely which understands the works of God, how lovely is that Wisdom which of nothing contrived them all! Finally, if there be so many and so great delights in delectable things, what and how great is that Delight which is in him that made all things delectable! He that shall enjoy this Good, what shall he have? what shall he not have? He shall have what he will, and what he would not he shall not have. If honour and riches be desired, God will make his good and faithful servants rulers over many things. Nay they shall be called Sons of God, and Gods; and where his Son is, there they shall be, heirs of God, and coheirs with Christ. If they desire true security, there is none like that: for certainly, they shall be as certain that these, or rather this Good shall never by any means be wanting to them, as they are certain they shall never leave it of themselves; nor God their Lover ever take it away against the will of those he loves; nor any thing stronger than He be able to separate them and God. They shall rejoice therefore perpetually. And they shall rejoice as much as they love; and love as much as they know. And how much, O Lord, shall they know thee then! how much shall they love thee! Certainly neither eye hath seen, nor ear heard, nor hath it entered into the heart of man in this life, how much they shall know thee, and how much they shall love thee in that. I beseech thee, O God, let me know thee, let me love thee, that I may rejoice in thee. And if I cannot do it to the full in this life, O that I may profit every day, until it come to the full! Let thy Knowledge grow in me here, and there be made full: let thy Love increase, and there also be full: that here my Joy may in hope be great, and there in possession full. Amen. CHAP. IU. Of the ETERNITY of this LIFE. FRom this larger (than was at first designed) consideration of the nature of this LIFE, pass we now to a short Meditation of the ETERNITY of it; which indeed is the Crown that God sets upon its head, the Circle, if I may so speak, which wreathing itself about this Happiness, makes it to be our sovereign Good. And it may not be unworthy our observation, that this Eternity of Life is as far above the continuance of all other blessings heretofore promised, as the Life itself is. LIFE among the Jews, according to the letter of their Law, signifying only all earthly good things, there was only a long life, not an eternal, in the land of Canaan, promised to them that kept that Law. But quite otherwise, the LIFE promised by Christ consisting only in the enjoyment of spiritual and heavenly blessings, it is not a long, but an eternal, never-ending life, in the possession of these good things, which he hath assured to us. It being but fit, that as the Life exceeds that which Moses promised; so the duration of it also should as much outrun his, as for ever extends itself beyond an Age. Now the word ETERNAL may be conceived to comprehend in it these Three things. I. First, that there is nothing but LIFE in this state of Blessedness; which shall not be interrupted by any doleful accident. Life and Death, I told you, in the holy language signify the same with Blessedness and Misery: And therefore the Eternity of life must include in its notion a state of pure happiness, of mere and unmixed pleasure; without any thing that deserves the name of Death to give it the least annoyance. There we may hope to be so happy, as to know without mistake, and to be wise without folly, and to increase in knowledge without our present toil to acquire it. Love is there without hatred, jealousy or envy, joy without any sighing or sorrow, praises without complaints, obedience without reluctance, speed and alacrity without dulness and heaviness; in one word, perfect purity and holiness, without spot or blemish to sully the glory of it. As this lower region of the air we see is the place of clouds and darkness, thunder and lightning, storm and tempest; but to the dwellings of the Sun and fixed Stars none of these pitchy vapours ascend, to obscure their brightness, or trouble their peace: just so is this World the scene of misery and vexation, confusion and disorder, our bodies are tossed with several storms, and our Souls many times hurried with more violent tempests, the fierce gusts of their own passions; but when we ascend to the region of Light, and are clothed with the Sun, we shall be out of the reach of these troubles, and find ourselves in a state of perfect rest and joy, without the least disgust to abate our contentment. And what will make us despise this Valley of tears, if this blessed hope have not force enough to lift our hearts above it? Who would not desire to come to the Mount of Vision and Transfiguration, where we shall SEE THE LORD, and be so changed thereby, as to be made impassable as he is? Let the Readers pardon me, if I so far digress as to ask them, What is this Wilderness wherein you live, that you should love it better than that heavenly Canaan? What is forty years, or perhaps seventy, of toil and labour, to that Eternal Rest which Christ hath promised? Are not these husks contemptible in respect of the Manna, the Bread of life, of which if a man eat he shall live for ever? Is not our life here a dream, a shadow of life, in comparison with this Life that is everlasting? Why then are you so hardly persuaded to take off your thoughts and affections from things beneath, and not so much to handle the thorns and prickles that are in all mortal things? Why should we be at so much pains to draw you into this Paradise, where, as there is a perpetual Spring, so, all joy flourishes without the least sense of grief to spoil its pleasures? If you would have us to account you men, we cannot but expect you should entertain this Happiness; unless you can either disbelieve it, or prove it falls so short of this description, that it is not worth the price you must give for it. But how unable you will be to do the former, shall appear presently, when I have told you farther, how far short this description is of the incomparable excellency of this Life. II. For this word ETERNAL added to it, may well denote the LIFE we speak of to be without any intermission, as well as without any intermixture. As there is no contrary sense of grief in that happy State, so there is no insensibleness of joy. The blessed Soul will never cease to feel its own pleasures, because, as there is no night in that heavenly country, so there is no sleep; in which we can scarce be said to live. The life we shall lead there will be one continued Act of knowing, loving, rejoicing, praising and obeying God; and there will be no void spaces wherein we shall do nothing, or wherein we shall do something else. We cannot conceive how any drowziness should creep upon us, or heaviness oppress our spirits: and as for other actions besides those now named, what should there be, since all evil is banished, all sin shut out of that Paradise? As for all Good works, there will be none of those, wherein we are now employed, to exercise our Obedience; as not befitting the Nobleness of that state, wherein neither we nor others shall be in any need of those things, which now call for our Charity to them, or Justice to ourselves. What shall works of Mercy do in that world, where there is no Misery? How shall we visit the sick, where immortality and incorruption provides for a continual health? What hospitality shall we use there, where no poor inhabit nor strangers come? How shall we the naked, where they are invested with a robe of the purest and most unspotted light? What Enemies shall we study to reconcile, where universal Friendship reigns? What differences shall we compose, where all live in unity and harmonious love? And if these works of Mercy shall be useless, surely then all works of Necessity, as they are termed, will be superfluous. There will be no meat, no drink, no apparel or habitation to be cared for, where there is no hunger, thirst, and cold, or such like wants, which now continually pinch us. The only work will be, to think of God, to love him whose love will appear so wonderful, to rejoice in him, to reckon up his benefits, to thank him for them, to perform him such services as are suitable to the dignity of that condition, to love all the blessed society, who will contribute all they can to each other's happiness. And how incomparably great will that happiness be, when we shall have no other employment but to be happy? There are two great defects (as a famous Divine of our own hath observed) which spoil the entireness of all our delights here; but will find no place in the enjoyments of that happy state. For (1.) all the Capacities we have now are so narrow and weak, that we cannot long bear any high pleasure: but we are soon satiated with it, and are fain, even for our own ease, to lay it aside, and seek some new delight. This makes our best contentments not to be pure and sincere, without the mixture of some dregs; for of other this fleshly state will not admit. And besides this, (2.) while we study the satisfaction of one Capacity, another must be content to go without the pleasure that it desires. They cannot all be gratified together, but the rest must wait till one hath done. And, which is worse, while we fulfil the desires of the lower Faculties, the nobler commonly are deprived of their satisfaction. They that are given to their appetite, and are great purveyors for the grosser senses of the body, not only defraud the Mind, but even the purer senses, (the Eye and the Ear,) which are the great Gates of wisdom, of their most delightful enjoyments. Nay, such is the imperfection of this state, that the Mind itself cannot eamestly fix in one sort of studies, but commonly it is rendered thereby very unapt to reap the delight that other parts of knowledge afford. We have seen deep Contemplatours in several Sciences, prove too unskilful in matters of common prudence: and others strangely quick in worldly business, to which they have bend their minds, who have been extreme inapprehensive of Divine Mysteries. But in the life to come it will be quite otherwise; for our Capacities, as I have discoursed in the foregoing Chapters, will be there mightily improved; and so enlarged and widened, that we shall be in no danger to take a surfeit of the fullest enjoyments that can present themselves unto us. And such will be the friendly agreement and sweet harmony between the capacities and desires of every faculty there, that the satisfaction of one can no way turn to the prejudice of any other; but rather further and set forward its true delight and contentment. For then, the more we know, the more we shall love; and the more we love, the more we shall know how good God is. And this we shall do without any weariness, which now forces us to break off our sweetest enjoyments; because than we shall not spend, but rather improve, ourselves by exercise and motion. Which makes another considerable difference between this state and that which we expect. All our pleasures here, as you may clearly discern from what hath been said, consisting in a vehement motion, which is very transient, and quickly slips away; we must rest a while before we can renew it, and begin the motion again. The duration of the present is short; but there are long pauses made before another succeeds. For no man can always eat and drink, or every moment enjoy any other delight: much less can he always attend to what he enjoys, though the attention is that which makes the delight. But now, quite contrary, this pleasure that flows from the Vision of God is of such a nature, that it is always felt and enjoyed. For being firm and steady, fixed and unchangeable, like God himself, it is not received by piece-meal and at certain seasons, as our pleasures here are; but is full and all together, without any space between to disjoin its parts. Which makes those happy souls live in one continued complete happiness and joy, which doth not pass away, but still remains. They can always love him, always praise him, always feel a sense of his goodness trickling down their hearts, and filling them with ineffable joys without any ceasing. Who would not then by a short course of Piety here, which must be oft interrupted by sleep and other necessary occasions, (and it is well if not by many failings,) run towards this never-discontinued life of happiness in the other world? Who would not wish and strive to enjoy such a Good as will never suffer him to be out of enjoyment? None, sure, but they who, though they cannot always eat and drink and take their pleasure, yet have their hearts so sunk into such delights, that they cannot receive any taste of these celestial entertainments. Do but spend a serious and steadfast thought upon them, do but give yourselves a true gust of them; and you will sooner cease to eat and drink, then to hunger and thirst after them. III. For this word ETERNAL, you will soon see, in the most obvious acception of it, denotes the perpetuity and everlasting duration of this uninterrupted and unintermitted LIFE, or state of highest Happiness. If we should suppose it to be but of a short continuance, yet such is the pleasure of it, I have shown you, so satisfying are its joys, that any man of sense would choose rather to spend seventy or eighty years there, then to pass them in this miserable world. Nay, one day of that life is better than a thousand of ours: and much rather should we wish to have the meanest place in those celestial mansions, than the greatest preferments on this Earth. But besides that it is so transcendently sweet and delicious, you must now consider, that this LIFE knows no term nor period; but lasts as long as him that is the Author of it. He never began to be the Lord and to be Good, (as Clemens Alex. concludes his V Book,) being always what he is: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor will he ever cease to do good, though he bring all things to an end. Still holy Souls will enjoy the sweet fruits of his love, when all things here whither and perish. He is the Eternal, God blessed for ever, from everlasting to everlasting, and changes not. And such will the state of happiness be to which our Lord will bring his servants: to a Crown of glory that fadeth not away; 1 Pet. v. 4. to a building of God not made with hands, 2 Cor. v. 1. eternal in the heavens; xii. Heb. 28. to a kingdom that cannot be shaken; to a light that is never sullied with any cloud, and can never be put out; to a splendour and glory that is neither eclipsed nor ever impaired; for it is the Glory of God, the enjoyment of his eternal brightness: which as it is not broken by sleep, nor interrupted for a time by any of our earthly employments; so much less shall it break off by death, and cease to be for ever. This is the very Crown, as I said at the beginning, and the perfection of the Happiness we expect. This makes it to be absolute Bliss; because it wants not that continuance which all our enjoyments here desire, but still complain they cannot have. Which some anciently thought they saw most lively represented in the History of the Creation of the World: where there is a constant mention, as the Hebrews observe, Pirke R. Eliezer c. 18. of the evening and the morning making one day, till the whole six days-work was ended. The evening and the morning were the first day, saith the Text, i. Gen. 5. And the evening and the morning were the second day, vers. 8. And so you read of all the other six, till you come to the seventh: wherein God ended the work which he had made, and rested on the seventh day from all his work which he had made. two. Genes. 2. But it is not said here, as it is in the conclusion of all the former days, that the evening and the morning were the seventh day. And therefore they looked upon the Six days as a Calendar of the several Ages of this World, in which there is a continual vicissitude of day and night, of light and darkness, pleasure and grief, labour and rest, and one generation goes that another may come, till all have an end. But the Seventh day, in which they found no mention of evening and morning, they took to be an emblem of that happy Sabbath and perfect repose we shall have in the other Life; L. vi. contra Cells. p. 317. when, as Origen speaks, we have done all our work faithfully, and left nothing undone. After this, says he, follows the day of God's Sabbath and Rest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. in which all pious Souls, that have finished their work, as God did his, ascending up to the Spectacle above, and the general assembly of the just and blessed, shall feast together with God, and keep his everlasting Sabbath of joy and gladness and peace, without any succeeding sadness and sorrow, or any conclusion of their happy enjoyments. Of which also the happy condition of the Hebrews, after they came out of their Egyptian bondage, was some kind of figure: for it is called by the name of a Sabbath or Rest which God gave them from their hard labours; and when they come thither, they are said to come to their rest. In like manner the Apostle, speaking of the Christian Happiness, calls it by the same name, and proves that there still remains another Rest for the people of God. iv. Heb. 9 And the Spirit itself saith, xiv. Rev. 13. Blessed are the dead which die in the Lord, that they may rest from their labours. There is nothing we can enjoy in this life, but, besides that it is short, we must attain that short enjoyment by much labour. We must not have it with perfect ease, but with toil and pains and the sweat of our brows. Or if it come at a cheaper rate, yet it will stand us in a great many thoughts, and be paid for with much care and solicitude afterward to preserve our contentments; which else will be in danger to be lost, and leave us the more miserable. There will be many also that envy to us our happiness: and others perhaps that will endeavour to oppress us, and deprive us of it. And if we can escape all these troubles, yet we must have a sore conflict with ourselves and our spiritual enemies: which will put us to great pains to keep ourselves from being corrupted with the delights of this world, or poisoned and infected with the evil examples that are round about us. Therefore this present time may well be called the time of our labours: after all which there is nothing we have got but must also have an end and we shall be forced quickly to take our leave of it. But now, in that joyful Sabbath that is to succeed, we shall rest from all these labours, and be at no more pains to attain or keep our happiness. There will be no danger, as I have said, of our being despoiled of it. No Serpent can creep into that Paradise, to tempt and allure us from that great felicity: nor shall we be in any danger from our own Flesh; nor find ourselves in a World where there will be any thing to excite our desires, but what we may freely take the fullest satisfaction in. By which, and all the rest that hath been discoursed, you may clearly see, there can be nothing wanting to complete the happiness of that state, but only the never-ceasing duration or continuance of it. Now in this, as was said at first, the Rest we expect in the other world differs from that which God promised the Hebrews in the land of Canaan. For by virtue of Moses his Law they had a title only to a long life in that fruitful Country: in opposition to which, as well as to our short life here, the Christian Rest is called an everlasting Life, an inheritance immortal (because incorruptible) and undefiled, and that fadeth not away, reserved in heaven for us. 1 Pet. i 4. So our Lord himself calls it a great number of times in one discourse he had with the stupid Jews, Joh. vi. where he exhorts them to labour not so much for the meat that perisheth, as for the meat that endureth to everlasting life, which the Son of man came to give them, ver. 27. For this is the will, he tells them, of him that sent him, that every one which seethe the Son, and believeth on him, may have everlasting life, ver. 40. And because they were still sottishly regardless of what he said, he affirms it again with the most vehement asseverations, ver. 47. Verily, verily I say unto you, He that believeth on me hath everlasting life. And 58. He that eateth of this Bread shall live for ever: which is repeated again in sundry other places of the same Chapter. And I must tell you, for your more ample satisfaction, that our Saviour hath taken care to deliver this Doctrine to us in such words as can have no other sense or meaning. The word for ever or everlasting in the Old Law sometime signifies only the duration of several years, or a long compass of time, which at last might have an end. As the Hebrew servant who had sold himself for six years, if when they were at an end he chose not to go free, he was to serve his master for ever: xxi. Exod. 6. that is, till the Jubilee, if his master lived so long, and he were not redeemed nor released. And there are many Ordinances of Moses, not now to be enumerated, which are said to be everlasting, because they were to continue till the coming of Christ. Now lest any one should imagine, that the Life our Saviour speaks of shall be everlasting only in the same sense, a very long continued happiness, (several Ages suppose,) which in conclusion might determine and come to an end; he hath prevented such thoughts, by using other words besides this of everlasting life, that we may be assured it signifies more in the Gospel than it did under the Law, that is, an Endless Bliss. For (1.) he not only tells the Jews in the forenamed Chapter, vi. Joh. 50. that he was the bread of which if a man did eat he should not die: but that whosoever liveth (that is, every living man) and believeth in him, shall never die; xi. Joh. 26. Which is as much as to say, He will give us a Life without any death. And farther (2.) he says, that whosoever keeps his saying, shall never see death: viij. 51. Which, if it signify any thing distinct from the former, must denote that he shall never be in any danger of death, or come near it: which, in the next words, vers. 52. is called tasting death. How can this be, say the Jews, since Abraham and the Prophets are dead; and thou sayest, if a man keep my saying, he shall never taste of death? That's the phrase wherein our Saviour's Passion is expressed, who tasted death (i. e. lay in the grave a while) for every man, two. Heb. 9 And therefore may signify here, that our Saviour's faithful Disciples, after he hath given them everlasting life, shall not die at all; no, not for the space of three days, though afterward they might rise again. But I have taken notice of one expression fuller than this; for he doth not only say that they shall not die nor taste of death, but (3.) that they cannot die any more. xx. Luk. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There is no possibility, after they have attained that life, that they should die again; for they are equal to the Angels, and are the children of God, being by the Resurrection begotten to an immortal life. Hence it is that the Apostle calls this happy state by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immortality, 2 Tim. i 10. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorruption, two. Rom. 7. and saith that our bodies shall be raised in incorruption, 1 Cor. xv. 42. and put on immortality, ver. 53. and bear the image of the heavenly Adam, i. e. of our Lord now he is in glory, who we know dies no more, ver. 49. Which all signify the Body as well as the Soul shall enjoy such a solid state of happiness as cannot moulder or be dissolved; but will remain firm and durable like the Author of it, by whom death shall be swallowed up in victory, ver. 54. i. e. be so perfectly conquered, that it shall never recover the least power any more. Innumerable Ages shall never put a period to this ETERNAL LIFE; but after they are all past, the whole Man shall be as fresh and beautiful, without any declension or sign of decay, as if it were but newly risen, and had just then put on its purest robes of glorious Light. There will be as full a Good, I mean, and as great a strength to enjoy it, and as perfect a liking also of it, after millions of ages are spent in the heavenly mansions, as there was at the very first entrance into them. Death being destroyed by him who is the Resurrection and the Life, and who dieth no more; an immortal Soul shall inhabit an immortal Body, and they shall be for ever with the Lord. Where they shall be for ever employed in those happy exercises before mentioned; which will for ever be to be done again. In the doing of them there will be infinite pleasure; and in the repetition of them there will be no disrelish, but an infinite increase of pleasure. As they always know, so they shall always be knowing more. For new beauties, we may well think, will discover themselves in an infinite object; and this will excite a fresh love, and that a more vigorous joy: And so for ever round again there will be knowing, loving and rejoicing more and more without any end. It is but a little that can be said of ETERNITY, though we should speak of it to the end of Time. Nay, in Eternity itself we shall not be able to come to the End of it in our thoughts, no more then in our being; because it hath none. We can never know it all, because it is still to come. And therefore how little of it will this leaf of paper contain? or, should we write never so much, how shall we be able now to reach the description of a thing so sublime? Thankful acclamations to the goodness of our Saviour for bringing life and immortality to light, and serious admirations at the amazing greatness of what we know of it, will be far more acceptable, as well as more easy, than a long discourse about it. And therefore I shall end this Chapter with my wishes, that this Blessedness I am speaking of may not seem small in our eyes, because we can relate so little of it; but rather appear the greater and the more desirable, because we see it is beyond our present understanding. Though this vast Circle of Eternity cannot be measured by our thoughts; that makes it but so much the more excellent than our Span of time. And though this LIFE comprehend such pleasures as we cannot now enjoy; that doth but exalt it above the poor pleasures of this present life, which we can first enjoy, and then contemn. We are not able, it is true, to conceive, nor can it enter into our hearts, what God hath in store for those that love him: but this should only excite our long to conceive it; and make us sigh and say, when we think of enjoying God himself, and of an eternal enjoyment of him, O the fullness of God O the infiniteness of him that is the Life of this LIFE! Who can tell what thou art, O most Blessed for ever; by whom all things were made, and who art All that can possibly be? What comforts shine from the brightness of thy face? How joyful wilt thou make us with the light of thy countenance, when we shall see thee as thou art? It will put greater gladness into our hearts, then if all the glory of the world should smile upon us. But what eye can be strong enough to behold so great a Splendour? what excellent creatures must they be made, who shall be capable to SEE GOD? It casts us into a trance, when we do but think of being eternally beloved of thee. O what will it do to feel ourselves ever, ever, the objects of thy infinite love? The beauteous frame of the Heavens is exceeding admirable in our eyes. O what a goodly World is this, in which thou sufferest thine Enemies to live! What a glorious torch is the Sun, which thou hast lighted to shine on the unjust as well as on the just! Who then can hope to know, till he sees, what the pleasures are which thou hast prepared for thy Friends? what a glorious Light shall shine from thy presence, upon the face of those that love thee? Their hearts now cannot hold the smallest glimpse of that which shall for ever bless and ravish them with its joys. But how can we hope to see it, unless thou wilt raise us above ourselves; and make us no longer men of this world, but children of the Resurrection, and equal to the holy Angels? We believe, and rejoice to think, that thou wilt account us worthy to obtain that World, and the resurrection of the dead. It is the greatest pleasure we have here, to hope we shall enjoy all the happiness of which we now discourse: nay, far more, infinitely more than can be conceived. For how great will that happiness be, August. de Civ. Dei cap. ult. where we shall neither feel any evil, nor want any good? where all our work will be the praises of God, who shall be all in all? where no sloth shall make us cease to praise him, nor any necessity call us to other employment? There will be true glory indeed, where no man shall be praised, either by the error or the flattery of him that praiseth. True honour that will be, which shall be denied to no worthy person, nor given to any unworthy. Nay, the unworthy shall not so much as seek it there, where none are permitted to come but such as are worthy. True peace is there, where nothing shall fall cross to our desires, either from ourselves or any other. There He who gave Virtue, will be its Reward; having promised that he himself, than which nothing can be greater, nothing better, will be the portion of it. What else shall we understand by those words, I will be their God, and they my people; but that I will be their Satisfaction, I will be all that every one can honestly desire, both life, and health, and sustenance, and riches, and glory, and honour, and all good? For so we read, that God will be all in all. He will be the End of our desires, who will be seen without end, and loved without loathing, and praised without weariness. This will be the office, this will be the inclination, this will be the work of all in that Eternal Life, which is common to all. There we shall sing the mercies of the Lord for ever. There we shall keep that truly greatest Sabbath, which hath no Evening. There we shall rest from labour and see, we shall see and love, we shall love and praise. Behold what will be in the End without end. For what else is our End, but to come to the Kingdom which hath no End? Amen. CHAP. V Of the Certainty of this ETERNAL LIFE, whose Excellency is a little farther illustrated out of the Holy Scriptures. WHen I reflect upon the foregoing Meditations concerning the LIFE to come, and the ETERNITY of it, I begin to think I have wronged it much, by so poor and dull a description of so great a Good; and by endeavouring to draw that into a few particular considerations, which hath in it innumerable perfections. It had been more becoming our ignorance, perhaps, to have admired its fullness, then to undertake to search how full it is. Alas! what shallow brains have we to contain a wide and deep Ocean? what weak eyes, to look steadfastly upon the most glorious Light of heaven? How much too short and narrow are our thoughts, to compass an Eternal duration? When we have done all we can, the best way, I think, to our satisfaction will be, to have recourse to a passage from the mouth of God himself, wherein we must rest ourselves contented. It is in the xxi. Rev. 7. where St. John was told by him who sat upon the throne, (ver. 5.) that He that overcometh shall inherit all things, and I will be his God, and he shall be my Son. A most marvellously-large Conveyance is here delivered to us from him, who hath all that can be in his possession. The Great Lord of Heaven and Earth makes us a grant in these words so exceeding full, that we cannot desire it should run in more comprehensive terms. For by this promise (1.) He makes over to us ALL things. Heart cannot wish more to make us completely happy, than he settles upon us; for there is no good thing that he will withhold from those that steadfastly adhere to him. And observe (2.) the tenure wherein we shall hold these vast and large possessions, which is as an Inheritance. We have an everlasting perpetual estate made us in all things. The terms of this writing are such as if it had run in these words, By an eternal indefeasible right he shall possess all blessings. For Inheritances, it is well known, among the Hebrews never failed, nor went out of the family. They could not be so alienated by sale or gift, but they returned in the year of Jubilee to their first owner or his posterity. Which makes the word INHERIT, in the holy language, to signify the enjoyment of a purchase or possession out of which the inheritor can never be thrown, and which he cannot quit, but shall remain settled in him to perpetuity. This St. Paul calls the riches of the GLORY of his inhehitance, i. Eph. 18. to signify, that our celestial Patrimony is not only exceeding large and firmly settled on us; but also most noble, and brings along with it everlasting honour and renown. Which is more fully explained, you may note (3.) and the reason of it given, in the next words, I will be GOD to him. I will confer, that is, such benefits on him, as are fit for the bounty of the omnipotent Goodness to bestow. Look what He was to Abraham in this world, (to whom he promised to be a God, xvii. Gen. 7.) that he will be to us eternally: In blessing he will bless us, and be our exceeding great reward. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, GOD, answers to the Hebrew word Elohim; which doth not respect the Essence of the Almighty, but his Providence, as * in Psal. xiv. 1. Genebrard among others hath well observed: and signifies as much as the Judge, the Moderator and Governor of the World, (from whence it is that Judges, Magistrates and Rulers are called by this name,) to whom it belongs to give rewards and punishments. And accordingly the Hebrew writers observe, that it is never said the Lord will be the God of any persons, but when he expresses some singularly-great kindness, and stands in a special relation of love to them. In particular Abarbinell notes (upon Deut. vi.) that he is never called the God of Israel, till he had brought them in a wonderful manner out of the land of Egypt, the house of bondage. I find, indeed, that he promised to be their God before, when he told Abraham, that he would give him and his seed the land of Canaan for an everlasting possession. xvii. Gen. 8. But he did not begin to be so, till he began to lead them thither; and, in token of their being his, they had kept the Passeover, and received his Law from Mount Sinai. Before this Moses says, We were bondmen in Egypt, and the LORD brought us out with a mighty hand: vi. Deuter. 21. And the LORD shown signs and wonders great and sore upon Egypt, upon Pharaoh and upon all his household, before our eyes: ver. 22. He doth not say in all these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LORD our GOD; but only, the LORD brought us out, and, the LORD shown: because he speaks of the time before the giving of the Law, which was the greatest kindness he did them after they came out of Egypt. But as soon as he had made mention of that, (says Abarbinel) in the very next words, ver. 24. he altars his style, and tells them, The LORD commanded us to do all these statutes, to fear the LORD our GOD, for our good always, etc. And ver. 25. It shall be our righteousness, if we observe to do all these Commandments, before the LORD our GOD, as he hath commanded us. And so he speaks seven. 1. When the LORD thy GOD shall bring thee into the land, etc. and ver. 2. When the LORD thy GOD shall deliver them before thee, etc. and ver. 6. Thou art a holy people to the LORD thy GOD; the LORD thy GOD hath chosen thee to be a special people to himself, etc. For from the time of his appearing on mount Sinai and so forward (says that learned Hebrew Writer) He was our God, because than we took upon us his Divinity. And I think I may as truly observe, that till the Resurrection of our Lord from the dead, (which completed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 departure which Moses and Elias discoursed with him about, and said he should accomplish at Jerusalem, ix. Luke 31.) we never read that the Father Almighty is called the God of those who believe in his Son Jesus. Then he demonstrated beyond all contradiction that he was their Saviour and mighty Deliverer, who would rescue them from the bondage of corruption, the fear of death, the power of the grave, and give them immortal life. And therefore then he bids Mary go and tell his Disciples, whom he calls Brethren, and say to them, I ascend to my Father and your Father, and to my God and your God. xx. Joh. 17. This is the first time he is called their God: but ever after there is no language more common. For as St. i Eph. 3, 17. 1 Pet. i. 3. Peter and St. Paul call him the GOD of our Lord Jesus Christ; (I suppose, because he had raised him from the dead, and highly glorified him for his obedient suffering of death;) so they address themselves to him as particularly related to them, and ready to bestow upon them the like blessedness, saying, i Rom. 8. 1 Cor. i 4. iv. Phil. 19 1 Thess. iii. 9 I thank MY GOD always, etc. MY GOD shall supply all your need: We rejoice before OUR GOD, etc. as you may read in many places of St. Paul's Epistles. Which shows, that this promise in the Revelation, (made after our Saviour's Ascension,) of being the God of those who overcome, includes in it the bestowing on us the most excellent benefits. Because he will be our GOD in a more excellent manner than he ever was yet to men: such a GOD as he was to our Blessed Lord himself. He will prefer us to live with him in great splendour and glory. He will give us an inheritance in a better Country, which is an heavenly; where all delights flow, and never cease to spring up to those happy Souls, who shall enjoy the eternal fruits of his greatest love. For so he adds, (4.) and he shall be to me a Son. A Son, you know, expects the Inheritance of his Father; because to him it properly belongs, and upon him it descends: And therefore to be to GOD a Son, is to be made like him, and to live with him in that very happiness and bliss which he enjoys. So St. Paul expresses it, viij. Rom. 17. he shall be an heir of GOD, a co-heir with Jesus, who as the Son of God inherits his Glory. He shall participate, that is, with God in his everlasting life, kingdom, honour and joy: which what it is we are not able to tell, no more than we can comprehend what his Majesty is who possesses heaven and earth, and is infinite in all perfections. But we have the greatest reason that can be to expect so great a bliss, because we know that God loves his Son Jesus, and hath given ALL THINGS into his hand. three Joh. 35. We are sure that God hath made him most blessed for ever; He hath made him exceeding glad with his countenance. Honour and Majesty hath he laid upon him, and his glory is great in his Salvation. xxi. Psal. 5, 6. Now it is most evident, you may again observe (5.) that the general intendment of this promise is, to put us in hope of being made like to Christ our Elder Brother. For he is not ashamed to call us by that name. And this being his great Prerogative, that he is Heir of all things; when the Father of mercy assures us that we shall inherit all things, it is as much as to say, we shall share with Christ in his large possessions. It is easy to note, how the Holy Gospel describes our expected felicity in the same terms wherein it speaks of that which Christ our Head enjoys: with whom St. Paul says we shall appear in glory, and reign with him, and have a glorious body like his, and in order to it be caught up in the clouds, (1 Thess. iv. 17.) which was the manner of his ascension to heaven, i. Act. 9 And accordingly here God promises to him that overcomes, that he shall inherit all things; in conformity still with our Saviour, whom he hath appointed heir of all things. i. Heb. 2. I cannot say there is any allusion in these words to the Olympic rewards, given to the Conquerors in those Combats: but so it is, that they who overcame there were accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal to their Gods; that is, their Hero's or deified men: Fabri Agonist. L. two. c. 11.16, 17. and therefore had Statues erected to their honour, and an annual Pension settled on them for their more noble maintenance. But what was this to the real Divine honour and glory which God will give to victorious Souls? To whom he promises not a small Pension or Annuity; but an inheritance, and that of all things: i e. to shine in the glory of our Blessed Saviour; who is King of kings and Lord of lords, and can prefer all his Subjects to such a greatness, that they shall be more like Gods then men. So St. Greg. Nazianzen often speaks, that * Orat. xxxvi. p. 592. we shall be made Gods in the other World, by him that was made Man for us in this. It is hard to tell what Heraclitus meant by that speech recorded in Clemens Alexandrinus * L. iii. Padag. c. 1. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Men are Gods, Gods are men: But it is verified in the Christian Religion, which reveals a Divine state, to which we shall ascend when we leave the earth, by him who came down from Heaven into a vile condition, that he might promote us thither. Let us study then these words very hard, and think often what it is to have ALL THINGS that the love of the Almighty will bestow, when, in the most eminent sense and in another World, he shall become OUR GOD: and what it is to have an estate in him that can never be cut off, but remains as firm as the Throne on which he sat when he spoke these words. And then, if you believe in him, it will fill you with unspeakable joy, (without entering into particular inquiries,) to think that you shall be so happy as to be his Sons and Heirs, who want nothing that can be desired, or he can give. And indeed these other words, ETERNAL LIFE, wherein God's gracious promise commonly runs, are of the same import and force with those now mentioned. All that we hope for is contained in them. As (1.) Pardon of Sin: without which we cannot take one step toward so great a bliss. For death, the fruit and punishment of sin, will still remain, unless sin be pardoned: and than what hope can we have of life, much less of Eternal life? which is therefore perhaps called by the name of Righteousness, v. Gal. 5. because it includes our perfect justification and absolution from the guilt of sin, without which we could not attain it. And (2.) it supposes the Adoption of Sons; which is begun in this life, but not perfected till the next: when we shall be made the children of God by receiving a new life from him at the Resurrection of the dead. And (3.) the Redemption of the Body is another blessing included in it. For being raised again, it will be freed from its present weaknesses, alterations and pains, to which it is obnoxious; and stand in need of not so much as food and raiment. And therefore the time when he will bestow it is called the day of our Redemption. iv. Eph. 30. To which must be added (4.) the carrying of it up to heaven, to meet the Lord: For being raised a spiritual body, it will not be fit for this World, but for the other. Where (5.) we shall rest with him in the celestial Inheritance, and enjoy all the happiness it affords: for LIFE, you have heard, signifies all good things. And (lastly) the Perpetuity of them is plainly expressed in the word ETERNAL; which makes the happiness of this heavenly LIFE appear so exceeding great, that our present Life, compared to it, is (as Censorinus says of Time in regard of Eternity) no more than a Winter's day. Let this then suffice us to know, that we shall have a perfect enjoyment of all the Good we are capable to receive, when we are made greater than we are, by the change that shall be wrought in us at our departure hence, and at the resurrection of the dead. And let our pains be more employed to know the truth and certainty of this, then to know what the Good is we shall enjoy; which will be best known by possessing it. And herein now we may admire the Goodness of God, and see how liberal he is of his bounties, where we are capable to receive them. Though he hath said little to make us particularly understand the LIFE of the next world; yet he hath said very much to assure us that there is such an happy Life. Where we can understand and comprehend his mind, there he fully expresses himself; and therefore where he is more silent, it is (no doubt) because, should he speak of such matters, we cannot understand him. We are able to conceive any thing that he shall declare for the reason of our hope, and the ground of our faith; and it highly concerns us to be very well satisfied in the foundation of such expectations in a future World. And therefore herein our gracious God hath not been sparing to reveal himself; but hath granted us the strongest Evidences for our claim to such an Inheritance. Which makes me conclude that, if we were as capable to receive instruction concerning the Inheritance itself, and to have a Terrier (as I may call it) or particular description of that heavenly Country, of the manner of their Life, and all the fruits growing there, delivered to us; He that hath been so large in the assurances he hath given us, would not have denied us also this satisfaction. Well therefore it is for us, that this is the only reason why we want it, and know not what we shall be; because we cannot, till we be changed, be made partakers of so great a knowledge. And well is it for us, that we have also so good a cause to think that this is the only reason; because God hath manifested himself so fully to us in other things that belong to our happiness, by giving us the most firm grounds whereon to build our future hopes. This is the thing which this present Treatise chief intends, to show, as God himself speaks concerning the promises of the New Jerusalem xxi. Rev. 5. that these Words are faithful and true. There is no cozenage or deceit in these promises, no fraud or collusion in the drawing them up; nor any alteration in God's mind since they were made, and he hath set such seals to them: But I may say, as he there doth to St. John, who it's possible might doubt of what the Angel had shown him, Behold, (or, as Andrea's Caesariensis reads it,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Behold, behold, I make all things new. See here and observe; I myself, who sit upon my Throne, assure thee of the Certainty of these Visions: If thou wilt take my word, I here pass it to thee, that I will fulfil all these promises. Such, I say, is the unquestionable credit of the Words of ETERNAL LIFE. God himself hath spoken them; He hath bid us believe them; yea, he hath said, we must account him a liar, if we do not rely upon them: For this, saith St. John, is the Record, that God hath given us eternal Life, and this Life is in his Son. Before I come to a particular examination of all that hath been said and done to verify this, let me note these two things, First, that the Apostle saith, we have a RECORD of this truth; which is attested from the mouth of several infallible Witnesses, who have deposed what they saw and heard about it, to the satisfaction of all those that will consider their testimony. There being such a RECORD, that is, that Jesus is the Son of GOD, we have no reason to doubt of the Eternal Life he promises: but upon the very same grounds that we believe the one, we ought to believe the other. If the Father, the Word, the Holy Ghost, and all the other Witnesses, have proved the former by undeniable testimonies; then at the sametime they proved this also, that we shall live by him. For (1.) it is evident that, if Jesus was the Son of God, sent by him in a special manner into the world, to act in his stead; we are to believe all that he says of himself, or that others by his commission and authority have declared him to be. Now if we look into his Gospel, we shall find that he most earnestly affirms himself to have been before Abraham was; viij. Joh. 58. and to have had a Glory with God before the world was; xvii. 5. and to be so one with the Father, that the Father was in him, and he in the Father: x. 30, 38. And they who were his inspired Witnesses, whom he said he would send as the Father sent him, xx. 21. and who were filled by him with the Holy Ghost, declared him to be God's WORD, who in the beginning was with God, and was GOD; i. Joh. 1, 2. the image of the invisible God, the brightness of his glory, and the character of his person; who in the beginning laid the foundation of the earth, and the heavens were the works of his hands. i Col. 15. i. Heb. 3, 10. From all which we may certainly conclude, that he is not only the Son of God in regard of his Authority, but by Nature; begotten of him before all worlds, of one substance with the Father. And therefore We may be confident, (2.) that he being thus nearly related to God, must needs know his mind, and be acquainted with his most secret purposes and resolutions: To which he was so privy, that he says he was then in heaven, when he was come down to reveal them to men. three Joh. 13. So that we may safely look upon the promises he makes us of ETERNAL LIFE, as the declarations of God's gracious will and pleasure, which shall undoubtedly be fulfilled. No man indeed (as St. John speaks, i 18.) hath seen GOD at any time; the onely-begotten Son, which is in the bosom of the Father, he hath declared him. For who could dive into God's mind, and tell us what was in his thoughts? What man could enter into his breast, and see what was in his heart to do for us? None but his onely-begotten Son; who being in his bosom, and privy to his most secret Counsels, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath declared or expounded him, i. e. his hidden will and decrees, which else had not been revealed to us. It is the opinion of Maimonides in several parts of his Works * L. de Fund. Legis cap. i. n. 10. More Nev. part. i c. 37. 54. etc. , that when Moses prayed God to show him his Glory, he meant his Essence, of which he desired to have a distinct conception as it is in itself; such as we have of a man when we have seen his face, and by the image of him remaining in our mind can distinguish him from all other men. But there are other of their Learned men, who by his Glory understand the Rewards he will give the pious, and the prosperity he sometimes bestows on the wicked. Whatsoever it was, God told him he could not comprehend it, but must be content with the sight only of his back parts, not of his face. xxxiii. Exod. ult. That is, saith Maimonides, with the knowledge of something of his Essence; or, as he elsewhere expounds it * More Nev. p. i. c. 21. , of his Works and Attributes; of which he had such an obscure knowledge as we have of a man whose back parts we have seen, but never beheld his face. To be so intimately acquainted with God and his mind as he wished, was the privilege of the Messiah alone, who had the clearest and fullest sight of the Glory of the Father, both of his Essence, and his Will, and his gracious intentions towards us: for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the bosom of the Father, and therefore sees his face, as the Scripture speaks; and hath not merely some obscure representations of him, like that of a man when he turns his back to us, but a full view of him in all his perfections, of which he himself is the very Image. And what he saw, he hath by God's express will revealed to us; and discovered those things which eye never beheld (but were kept secret from the foundation of the world) concerning the glorious rewards which his love will give to all pious persons. For since I have proved that he is his Son, we cannot imagine that he presumed to say more than he knew, or told us things out of his own mind only, (when he spoke of ETERNAL LIFE, as he frequently did;) but what he hath seen and heard, that he testifieth, as it is iii. John 32. We cannot believe otherwise (3.) when we look upon him as the Son of God, but that he must needs speak the very truth to us. As he could not but know the Mind of God, if he was so one with him; so he could not but speak to us according to what he knew of his Mind. For as the Father is Truth, so is the Son; because he is perfectly the same with the Father. We worship the Father of Truth, and the Son the Truth; who are two in person, but one in consent, and agreement, and identity of will: as Origen * L. viij. contra Celsum. speaks explaining those words of our Saviour, I and the Father are one; x. Joh. 30. and, I am the Truth: xiv. 6. We may be confident that the words of both are equally faithful and true. So God the Father bad St. John write of his own say, as I observed before, xxi. Rev. 5. And in the same style our Saviour commands him to write of himself, These things saith the Amen, the faithful and true witness. three Rev. 14. John Baptist had said as much before, iii. Joh. 34. He whom God hath sent speaketh the words of God. To which the words of our Saviour, in another place of that Gospel, perfectly accord, xii. 49, 50. I have not spoken of myself; but the Father which sent me, he gave me a commandment what I should say and what I should speak. And I know that his commandment is EVERLASTING LIFE: whatsoever I speak therefore, even as the Father said unto me, so I speak. And (4.) he hath no less Power than he hath Truth; but being the Son of God, the heir of all things, can make good his gracious promises, and put us into the possession of the Eternal Inheritance, which we expect as coheirs with him. He was declared the Son of God with power by his resurrection from the dead; i. Rom. 4. according to his own prayer just before he offered up himself to God, Father, the hour is come, glorify thy Son, that thy Son may glorify thee: As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. xvii. Joh. 1, 2. And can we think (5.) that he will not faithfully execute this trust, and employ his power for the end to which it was given him? He would not then be like his Father, who keepeth Truth for ever: As he also most certainly will; being the same Jesus yesterday, and to day, and for ever. xiii. Heb. 8. For if Moses was faithful in the house of another, wherein he was but a Servant: no doubt our Lord, who is a Son over his own house or family, (iii. Heb. 6.) will not fail to discharge his royal office with all exactness; but manifest himself to be like his Name, The Word of God, nineteen. Rev. 13. Faithful and true, ver. 11. This RECORD concerning him St. John thought so weighty and secure an evidence, that he concludes all good Christians as sure of Eternal Life, as if it were already in their hands. For after he had said here, (in the words I am explaining) that God hath given us, i.e. made us a promise of, Eternal Life, which is in his Son; he adds immediately, (which is the Second thing I intended to note, ) that we have eternal life. Which cannot signify less, then that we have such a good right to it, that we may account it ours. The reason is, because he that effectually believes in Jesus, hath him in whose power it is to give it, and who hath passed his word, many a time, that he will bestow it. So you read ver. 12. He that hath the Son, hath life. He may be as sure of it as if it were in his present possession: for by faith in Christ he is united to him who is the fountain and wellspring of life and bliss, and stands engaged divers ways to make all the Members of his Body happy with himself. For to as many as received him he gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power, or authority, to become the Sons of God: i. Joh. 12. who may legally claim the consummation of their adoption, in the Eternal Inheritance. They are by his grant unquestionable heirs of it, and have such a strong title to it, that they can never be defeated of it. This heavenly Estate is in them, as Lawyers speak, though they be not in it. They have an indisputable right, I mean, to it, and may call it theirs; though they be not yet seized of it, and have not taken possession; which in due time none can hinder or debar them of. So the Apostle would have the Faithful steadfastly believe; for this was the very end for which he recorded the Evidences forementioned, that they might know they have eternal life, ver. 13. which he repeats often in his Gospel, as you may read iii. Joh. 36. v. 24. vi. 47. where he asserts this in the most earnest manner, and assures them that he spoke of this matter out of certain knowledge, Verily, verily, I say unto you, He that believeth on me hath everlasting life. He is a most happy man, and may look upon himself as owner of more than all this world is worth. Which he can never lose, though he be not yet entered upon his inheritance; because it is in the custody of him who hath all power in heaven and earth, and hath said, as it there follows, ver. 54. I will raise him up at the last day. Well then, seeing that these are the things we expect, to have our sins blotted out when the times of refreshing shall come, to be made children of the resurrection, to be delivered from the wrath to come, to have glorious bodies, to reign with Christ, and to be made heirs of all things; and seeing we are said to have this bliss, i.e. to have a certain right to it, if we believe on him; and seeing also that our right is apparent from the same Records or Witnesses whereby it was proved that Jesus is the Son of God: All that I can apprehend remaining to be done, to give us a fuller certainty of these promises, is to make particular inquiry what every one of those Witnesses, which testify to Jesus, say to this point, that God hath given us eternal life, and that this life is in his Son. This is the RECORD, St. John saith, i.e. this is the matter of it. Let us examine, if you please, all these Six Witnesses one after another upon this matter, and see if they do not give the same evidence of it that they have done of the other; and make as infallible proofs that God hath given us this blessing, and that it is in him, as they do that Jesus is the Son of God, and came from him. There is no way like to this (that I know of) to attain a strong faith and hope of Eternal Life: which it infinitely concerns us all to make sure, and to have a well grounded persuasion of, both that we may live comfortably in the midst of all troubles; and that we may be able to overcome all temptations; and that we may be willing to die; and, when nothing else will give us the least comfort, we may lift up our heads with unspeakable joy. For what can deject their hearts, Macarius Hom xxxiv. whose hope is firmly fixed in Heaven? What should make them complain, who have for their Inheritance everlasting Life? Unspeakable, unconceivable are the glories, innumerable are the good things, which God hath prepared for those that love him. As in things visible, the plants, the seeds, the flowers are so numerous that none can count them, nor is it possible to cast up the sum of all the other treasures of the Earth; or as in the Sea, the wit of man cannot comprehend the creatures in it, either their number, or their kinds, or their differences, or take the measure of its waters, or of its place; or as in the Air none can number the Birds, or in the Heavens tell all the Stars: So it is impossible to tell or conceive the riches of Christians in the invisible world; their unmeasurable, their infinite, their incomprehensible Riches. For if these Creatures are so infinite and incomprehensible by man, how much more He that made and formed them all? And therefore it ought to fill every Christian heart with the greater joy and exultation of spirit, because the Riches and Inheritance prepared for them so much surpasses all that can be uttered. And with all diligence and humility should we buckle ourselves to the Christian Combat, that we may be partakers of their Riches. For the Inheritance and the portion of Christians is God himself. They may say, with David, The Lord is the portion of mine inheritance; My lines are fallen unto me in pleasant places; yea I have a goodly heritage. Glory be to him who gives us himself. Glory be to him for ever, who mixes his own Nature with Christian Souls. 〈…〉 effable kindness of God, who free 〈…〉 less than himself upon us! O the ineffable happiness of such Souls, who are wholly in joy and mirth and peace, as so many Kings, and Lords, and Gods! Behold here thy Nobility. Christianity is no vulgar or contemptible thing. Thou art called to the dignity of a Kingdom; not like that of earthly Princes, whose glory and riches are corruptible and pass away: but to the Kingdom of God, to Riches divine and celestial which never decay. For there blessed Souls reign together with the heavenly King, and in the heavenly company. Since such good things therefore are set before us, such glorious promises are made us, such great good will of our Lord is manifested towards us; let us not despise his kindness, nor be slack in our motion towards Eternal Life: but give up ourselves entirely to the good pleasure of the Lord. And let us call upon him, that by the power of his Divinity he would redeem us from the dark prison of dishonourable affections, and vindicating his own Image and Workmanship, cause it to shine most brightly; till our Souls be so sound and pure, that we be made worthy of the communion of the Spirit, giving glory to the Father and to the Son and to the Holy Ghost for ever. Amen. CHAP. VI Concerning the Testimony of the FATHER. WE must begin, as we did before, with the Witnesses in Heaven: the first of which, you know, is the FATHER; who spoke three times from Heaven by an audible voice, to testify to our Lord Jesus. And if you examine again all that he hath said, you will find both these things recorded in his words, that he hath given us ETERNAL LIFE, and that this LIFE is in his Son. I. The first time that God the FATHER spoke from Heaven was at our Saviour's Baptism; when the Heavens were opened, and a Voice came from thence, which said, Thou art my beloved Son, in thee I am well pleased. three Luk. 22. In which words there are two things very remarkable, which plainly testify to the Truth of those two now mentioned, that LIFE is in his Son, and that we shall partake of it. I. That He calls Jesus his SON, and his beloved Son. Which being spoken from heaven in such a glorious manner as the Gospel describes it, must needs signify him to be his SON in the most eminent sense; for it was never said to any Angel in this sort, Thou art my Son, my beloved Son. This declared him to have the fullness of the Godhead dwelling in him bodily, to be invested with his own authority and power, and to be that Seed promised who should bless all the World: which is a thing too great for any one to do but for GOD himself. It was by an audible voice from heaven that the Angel of the Lord called to Abraham, to tell him the LORD had sworn by himself, that in his seed all the nations of the earth should be blessed. xxii. Gen. ver. 15, 16, 18. And so now, to show us the Seed was come who should be such a great Benefactor to mankind, the LORD himself speaks by a voice from Heaven, declaring Jesus to be his SON, the Author of that Universal Bliss which he had promised. Which tells us plainly enough that LIFE is in him: (which is one of the things that St. John affirms upon this Record:) for else he would not be such a Son as he now declared him, able to bless all Nations. Who it is manifest had him not for their visible Leader, as the Israelites had Moses and Joshua to give them a temporal inheritance; and therefore were to have his spiritual Divine Benediction in another world, where He is the author of eternal Salvation to all that obey him. And lest you should imagine this to be merely a collection of mine own, which I have forced out of these words, I will refer you to our Saviour's own interpretation of them in that speech of his v. Joh. 26. For as the Father hath life in himself, so hath he given to the Son to have life in himself. Here he teaches us to argue, that, if he be the SON of God, as this voice said he was, than he is by the same voice declared to have LIFE in himself; because the Father hath so, whom his SON, his only SON, doth perfectly resemble. And he teaches us withal, that this is a power communicated to him, as he is the Christ: for he saith the Father hath given him to have life in himself, and that (as you read in the next verse) because he is the Son of man; that is, the great person he promised to send of the seed of Abraham. Now we read of no other time when the Father might be said to have given him this power, but now, when he owned him for his SON, and anointed him, as you shall hear, with the Holy Ghost, to preach the glad tidings of immortal life. Now God the Father sealed and authorized him to be the person, to whom we must repair for the meat that endureth to everlasting life. vi. Joh. 27. He declared him now to be the bread of God, as he calls himself, which gives life to the world, ver. 33. the bread of life, ver. 35. the living bread, ver. 51. the manna which came down from heaven, and nourishes to eternal life: in short, to have all things committed to him, that whatsoever things the Father doth, these also, you may be sure, the Son doth likewise. v. Joh. 19 He doth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after the same equality and perfect likeness of power: (as Greg. Nazianz * Orat. 36. p. 584. D. . expounds the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likewise in this place.) So that we need no more doubt of his ability, than we do of God the Father's, to give eternal life to all his followers. II. And that he will employ his power to make us partakers of it, (which is the other part of the Record concerning this Eternal Life,) is manifest from the next part of this voice of God the Father, which said, in thee I am well pleased. He expresses here, that he takes a singular delight in this person, and bears such a dear affection to him, that there is nothing he will deny him. Now that hereby is denoted also his exceeding great love and good will towards all those that belong to his Son, you may be soon satisfied, by observing that these are the very words wherein God declares his lovingkindness towards his Church in the days of Christ, lxii. Isa. 4. There the Lord calls her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hephzi-bah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as some Greek versions render it,) my delight is in her. That's the reason he himself gives of her name, as it there follows, for the LORD delighteth in thee. Where the LXX use the very word in which this voice from heaven is recorded, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the LORD is well pleased in thee. From whence I think it reasonable to conclude that, the same thing being said of both, God declared his delight in all Christians, and the pleasure he will take in bestowing his benefits on them, when he declared himself to be well pleased in this his dear Son, whom they acknowledge for their Lord and Master. He tells us by this voice, that he will be reconciled to us, and, forgetting our ill behaviour towards him, will espouse us to himself (as it follows in the Prophet) in the tenderest love, and rejoice to bestow his choicest favours on us. And that this is no inference merely wrung from these words, or a notion of my own contrivance, you may presently agree, if you consider that thus John Baptist, in all likelihood, understood them. For seeing Jesus, a little after he had baptised him, coming towards him, he cried out, Behold the Lamb of God that taketh away the sins of the world. i Joh. 29. And again, the next day after this he pointed two of his Disciples unto Jesus, and said in part the very same words, Behold the Lamb of God, ver. 36. Now what is it to be the Lamb of God, but to be a Sacrifice of God's own appointment, so pleasing and acceptable to him, that it obtains all the ends for which it was offered? And what is it to take away the sins of the world, but by overcoming all the temptations to which Adam yielded, and being obedient even to the death, to restore us unto a right of entering Paradise again, from whence our Sins have excluded us? to open the Kingdom of heaven to all believers, by removing, as I may say, the flaming Sword; that is, taking those obstacles out of the way that debarred us from approaching to the Tree of life? This, no doubt, is the complete meaning of Carrying away the sins of mankind, which are the only impediments that hinder us from the enjoyment of immortality: and therefore being gone, we have free leave to return to it. Now John the Baptist had no other ground that we can find for this Conclusion, but only this Voice, which I proved he heard, from the Father, concerning the pleasure which he took in his Son. Whereby he did as good as affirm, that his delight in Jesus, who delighted to do his will, was so great, that he would restore us into his ancient love for his sake, and be perfectly appeased and reconciled to us by his means: so that we should be no longer banished from his blessed presence, but by the forgiveness of our sins be placed again in that happy state, from which we had stood so long exiled. II. Now from hence let us pass to take a review of the Second Testimony of the Father to him; where we shall find the same thing recorded again, that He hath given us eternal life, and that this life is in his Son; i.e. it is in his power to give it. The places are well known where we may meet with it, in xvii. Matt. and other Evangelists, which tell us that Jesus, being on an high Mountain with three of his Disciples, who were wont to attend him on particular occasions, was transfigured before them, and a voice came from Heaven, which said, This is my beloved Son, in whom I am well pleased; hear him. It would be too tedious to speak of this Mountain, and his Transfiguration there, in such a glorious manner that his Countenance shone as the Sun: (though this may reasonably be thought (as I shown in the former Treatise) to be a representation of his Ascension into heaven, where he shines at the right hand of the Father, and is the Lord of glory.) And therefore I shall only observe two things: first, the words now added to the voice formerly delivered; secondly, the manner wherein they were spoken in the audience of those Apostles. I. As for the words now added in this second voice to those of the first, (wherein he had declared him, as he doth here again, his beloved Son, in whom he delighted,) they are these, HEAR YE HIM. Which are the very words that Moses spoke to the Children of Israel when he prophesied of the Messiah, and said, (xviii. Deut. 15.) unto him ye shall hearken. And it may be one reason why Moses was now present when God spoke these words in the Mount; that he might consent to this truth which was now so solemnly pronounced in his hearing, that Jesus was the Great person of whom he had prophesied. Now God bidding the Apostles HEAR HIM, and Moses himself, to whom they had harkened all this while, being content that he should take his room; it is an argument of something to be declared by him that Moses had not spoken. And what should that be, but only the words of Eternal Life, which was but obscurely intimated and shadowed in the ancient Law; but by him was preached so clearly and distinctly, that the voice of the Heavens is not more audible? There is nothing, I shall show in due place, that our Saviour preached so frequently, nothing upon which he insisted so long and earnestly, and took such pains to settle in men's minds, as this belief, that Eternal Life shall be the portion of all that do well. And therefore when God the Father bade them hear him, who made it his principal business to publish this glad tidings to the World, it was the very same as if this Voice had said in express words, This is my beloved Son, in whom I am well pleased; believe it, He shall give you eternal life. This is the Commandment his Father gave him, as you heard before, xii. Joh. 50. This is the will of him that sent him, vi. Joh. 40. This is the promise that he hath promised us, even eternal life, 1 Joh. two. 25. And therefore he stands engaged to bestow it, and we agree with him for it when we enter into his service. For you may observe farther, that as to hear Moses was to embrace the Covenant that God made with them by him: so we can understand no less by hearing the Son of God, than our entering into the New Covenant, of which he is the Mediator; which is founded upon better promises then the former, whereby we have a title to a celestial, not an earthly inheritance, whereof he is the Lord, and to which he hath engaged himself to be our conductor. And indeed Moses and Elias, who were never called the Sons of God, much less by a voice from heaven so termed, appearing now with our Saviour in glory, it was a notable sign that He should be taken up to a far greater glory than theirs, and have power of changing men into such a condition as that wherein he was now transfigured; and in the mean time should preach that life and immortality, which they saw conferred upon those two persons to honour him. Whom the Disciples, you may observe again, saw in a glory so much greater than the Lawgiver himself now had, that if the voice from heaven had been silent, it would have been an argument our Saviour should be the Lord of glory. For when they desired to make their abode there, and for that purpose to build three Tabernacles, they say, one for thee, and one for Moses, and one for Elias; putting him in the first place before the other two: which they would not sure have done, had not Moses and Elias done reverence to him as a greater person than themselves. I shall end this with a Tradition among the Hebrews, which, if it signify any thing, may serve to show that Jesus is their long-expected Christ. For R. Bechai saith * in xlix. Gen. 10. , that when Jacob speaks of the coming of Schilo, he comprehends not only the last Redeemer, (the Messiah,) but the first Redeemer also, i. e. Moses, who shall have the honour then to attend upon the Messiah, and enter into the holy land: according to what the Masters say upon xv. Exod. 1. where the words are, than Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall sing. And in the great Commentary upon Deuteronomy they writ, (as the same Author goes on,) that God said to Moses, Because thou didst give thy life for them in this world, (desiring that God would blot his name out of the book of life, to preserve theirs,) in the world to come, i.e. the days of the Messiah, when I shall bring Elias to them, you two shall enter in together. Which may possibly be the meaning of those words i Joh. 21. Art thou Elias? and he said, I am not. Art thou that Prophet? i. e. Moses, who alone was worthy of the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Prophet, above all others. Now if there were any ground of such expectation, that these two should come in their own persons, you see it here fulfilled on this holy Mount; where Moses, who was so much in mount Horeb, and Elias, who used mount Carmel, now appeared, and had communication with him about his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 departure out of this world, unto his heavenly Kingdom. ix. Luk. 31. The Mount where they met, and where Jesus was transfigured, is generally believed to be Tabor; as Hermon, a little hill near Jordan, there is a tradition, was the place from whence Elias was taken up to heaven. In these two Mountains, says Proclus * Orat. viij. , our Lord Jesus was proclaimed the Beloved Son of God, from whom we may expect immortal bliss. At Hermon, when he was baptised in Jordan; on Tabor, when he was transfigured, and appeared in a glory as much greater than Elias', as the high mountain Tabor was above the little hill of Hermon. And so was fulfilled, says he, that prophecy of the Psalmist, lxxxix. 12. Tabor and Hermon shall rejoice in thy Name. In both places was published this joyful news, that God had sent his Son to be the Saviour of the World. First in the mount from whence Elias was transported into heaven; and then in the mount where he came to attend on our Lord when he was transfigured, God the Father, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, confirming his Sonship, proclaimed again with a loud voice, This is my beloved Son, in whom I am well pleased; hear him. For he that heareth him, heareth me, as Proclus there glosses; and he that is ashamed of him and his words, of him will I be ashamed in my glory. Let us listen to him therefore: and since we hear him say, as I noted before, Verily, verily, I say unto you, he that heareth my words, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life; (v. Joh. 24.) let us take it for as express a declaration from God the Father, as if that voice which required them to hear Jesus had said, You that are obedient to my Son have everlasting life, and are in no danger to perish, being translated from the dominion of death to be heirs of life. II. And now from the consideration of the words that were spoken, let us pass to the manner wherein they were delivered: which is so vastly different from that wherein God spoke formerly to Moses and the children of Israel from another mountain, that I cannot but think it was intended to signify something of the grace of Eternal Life, which Jesus brings to us. When he was transfigured, and his face shone as the Sun, the Evangelist tells us moreover, that his raiment became glistering, exceeding white as snow, and that a bright cloud also overshadowed them, out of which the voice before named came, saying, This is my beloved Son, etc. Which, if it be compared with former divine Manifestations of the same kind, we may reasonably look upon as an indication, that this Person came to discover (1.) something more glorious than Moses had done, and (2.) something that expresses more abundant love and kindness of God towards men; which is nothing else but Eternal Life. First, I say, something more glorious and resplendent, or, as the Apostle speaks, 2 Cor. iv. 6. the light of the knowledge of the glory of God, which we behold in the face of Jesus Christ. For the Mount to which Moses went up, and where he and the people heard God speak to them, was all covered with clouds and thick darkness. Thus God himself told him beforehand he would appear. nineteen. Exod. 9 And so he did when the day prefixed for it came: vers. 16, 18. Unto that thick darkness Moses drew near: xx. 21. And the people also stood underneath the mountain, beholding it burn with fire into the midst of heaven, with darkness, clouds, and thick darkness. iv. Deut. 11. nineteen. Exod. 17. All which places the Reader may be pleased to consult; together with xxiv. Exod. 18. where we find that Moses went into the midst of this cloud, and there was covered and quite obscured from their sight. A very fit emblem of the obscurity of the knowledge which they then had of God and of his will; and of the terrors of the Law, which was a ministration of death, as the Apostle speaks, and so astonished them with the thunders and lightning, which came out of the cloud, that they fled and stood afar off. xx. Exod. 18. As on the other side, God appearing now to our Saviour in a quite contrary manner, on the top of another Mountain, where there was no black cloud, (though it was in the night,) no smoke or sulphureous vapour, much less a thick darkness hiding him from his Disciples sight, nothing but a bright and lightsome cloud which overshadowed them, and shown them the glory wherein he shone; it was a lively representation of the light which he (the Light of the world) came to give to them that sat in darkness and in the shadow of death, and of the glory and bliss whereof he was the Minister; unto which he invited mankind in words of grace and sweetness, as he did his Disciples to stay here on the mountain by those cheerful beams wherewith the glory of the Lord surrounded them. For this manner of appearing (as I said Secondly) plainly suggests some greater manifestation of the love and kindness, the goodness and bounty of Heaven to mankind, than had been made before in that way of revelation to Moses, which was so much different from the sweetness and amiableness of this. When Moses conversed with God upon mount Sinai, he descended thither in Fire, as the places before mentioned tell you; And the sight of the glory of the Lord was like devouring fire, in the eyes of the children of Israel. xxiv. Exod. 17. v. Deut. 22, 23. But when our Blessed Lord took his Apostles with him to a sight of the Divine Glory, there was only the appearance of a wonderful bright and cheerful light; some mild rays from heaven, which had nothing of terror in them, but ravished them with joy to find themselves in so glorious a Presence. And therefore they were not left at the foot of this high mountain, as Moses left the Israelites at the bottom of the other; but he brought them up with him. xvii. Matth. 1. And they were not put into a fright, as the Israelites were, who removed their station at the sight of the fire on mount Sinai; nor did they shriek, as their Forefathers did there, who cried out, saying, Why should we die? for this great fire will consume us; if we hear the voice of the Lord our God any more, we shall die. Speak thou with us, and we will hear; but let not God speak with us, lest we die. v. Deuter. 25. xx. Exod. 19 But they were ravished out of themselves with the glory of this sight; which was so inviting to their eyes, that they wished for no other station, but desired to remain perpetually fixed there. They were so far from running away, that they said, Let us make here three Tabernacles; as if they meant to pitch there the place of their abode, and never take their eyes from so beautiful a Light. It is observable also, that in the dark Mountain where Moses was, together with the fire and thunder and lightnings, there was the noise of a Trumpet exceeding loud; which made not only all the people tremble, but the whole mount quaked greatly. nineteen. Exod. 16, 18. And God spoke likewise to the people with a great voice; (v. Deut. 22.) wherewith both they were so astonished as to wish never to hear it more, and Moses himself also (so terrible was the sight together with the noise) said, I exceedingly fear and quake. xii. Heb. 21. Whereas on the Mountain where our Lord was transfigured there was not one such frightful flash, nor the least dreadful sound; nothing but his own glistering Body, the splendour of Moses and Elias, the brightness of a heavenly cloud, and this one sweet voice, which proclaimed nothing but love and grace in their ears, This is my beloved Son, in whom I am well pleased; hear him. St. Matthew indeed tells us that, when the Disciples heard, they fell on their faces, and were sore afraid: xvii. 6. But this doth not signify that they were seized with any horror at the dreadfulness of the sound; but only amazed at the suddenness of the voice, and the marvellous splendour of the Light. And therefore the other Evangelists do not mention any such terror after the voice; which, being accompanied with a glory they had never beheld, might well amaze them, but did not make them tremble. The very apparition of Angels was wont to be so surprising as to dazzle men's eyes, and make them bow their faces to the ground. xxiv. Luk. 5. And therefore such a glorious splendour as this, equalling that of the Sun, might well make the Apostles fall prostrate upon the earth, in great fear or amazement. But then our Lord presently came and comforted them by a gracious touch, bidding them arise, and not be afraid, though they saw such a light, and heard such a voice as this: to which indeed they had not been accustomed, but was the most amiable, and aught to be the most welcome, of any that could salute the eyes and ears of mankind. St. Mark, it is observable, says that, before this voice came out of the heavenly glory, they were sore afraid; ix. 6. i. e. were so amazed at such an unwonted sight, or, as Proclus * Orat. viij. in Transfigur. Domini. calls it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the strangeness and unexpectedness of the Divine Brightness shining on them, that it put them quite beside themselves. But that it was a sweet mixture of those devout passions, fear and joy, is manifest from the foregoing verse, with which those words cohere: where you read, they were so delighted and ravished with the sight, that they thought not of going down from thence any more; but were projecting for their perpetual habitation in that happy place. Which Rapture seems to have been a foretaste of the joy which they were to expect, when he should ascend to that glorious state, which was now represented in his Transfiguration on the Mount. Before I conclude this, I shall here take notice, as I pass to what remains, of something that may help to prove, our Lord Jesus is the person by whom God always intended to speak his mind to the World. For it was at this very time (when the Israelites, by reason of the terrible sights and thundering noises, desired God they might hear his voice no more,) that he promised to speak to them by such a Prophet as Moses, and in a more familiar manner; requiring them to hear that person, when he came and spoke, as they themselves desired. So you read xviii. Deut. 15, 16, 17, 18. where, when they say, Let me not hear again the voice of the Lord my God, neither let me see this great fire any more, that I die not; the Lord said, They have well spoken, I will raise them up a Prophet from among their brethren like unto thee, and I will put my word in his mouth, and he shall speak unto them all that I have commanded him. Which was perfectly fulfilled in our Blessed Saviour, (whatsoever lesser meaning it might have before,) who spoke the words of God, and not of himself, but as the Father gave him commandment; and was a Prophet like to Moses, as in other regards, so in this, that he was with God upon the Mount, heard him speak there to these Israelites his Disciples, is commended to them as the person they should hear; but in a voice so sweet and in a way so agreeable, that they did not wish never to hear it more, but rather always to be so happy, as to have such friendly converse with Heaven, and receive such tokens of God's Fatherly love. For as the fire and smoke and darkness, together with those terrible noises, were testimonies from God to Moses, that they who would not hear him, but transgressed his Laws, should be the objects of his dreadful displeasure, and be destroyed from among their neighbours: So this universal light and brightness which smiled on them, in the cloud and in his raiment, and in his countenance and in his company, when these gracious words sounded in their ears, were most manifest tokens from heaven of the extraordinary favour of God towards those that obey the Lord Jesus; who shall be saved from death, and made exceeding happy and glorious. The far greater part of the Precepts of the Law being negative, as is evident even from the Ten Commandments, (to say nothing of the computation which the Jews have made of the whole,) it abounds more with Threaten and fearful denunciations of Judgement, than it doth with gracious and inviting Promises. But most of the Precepts of the Gospel being affirmative, obliging us to do all the good we can, and to be abundant in the work of our Lord; you read therefore more frequently of exceeding great and precious Promises to encourage our labour of love, then of Threaten to deter us from evil doing. And consonant to this, as that frightful appearance of old on Mount Sinai, was to show God's anger and fiery indignation against offenders: so this comfortable Presence now on Mount Tabor, was to represent his lovingkindness and tender mercy to all obedient persons. And as the anger of God, declared by the fire and smoke, was his inflicting Death upon them: so his good will, declared by this friendly light and clearness in the heavens, is his bestowing upon us Life. And as by the former Moses was noted by God to be the Minister of death to all transgressors: so our Lord was hereby represented as the Minister of Life and Righteousness to all that in him live godly. Now that all these Observations are not the product of mere fancy, but have some real truth in them, this is none of the least arguments; That the Jews themselves * Pirke Eliezer c. xl. make it a Question worth the answering, why God uttered his voice to Moses out of the midst of the fire and darkness, and not rather out of the midst of light. Which is a plain acknowledgement of the nobleness and perfection of this way wherein God manifested himself upon the Holy Mount, (as St. Peter calls it;) and that it was far more desirable than that wherein he appeared to Moses; else they would not have moved this doubt, and endeavoured so laboriously to solve it: pretending that it was only to show in what a dismal condition they were without the Law, which was not to be sent till after forty days were passed; during all which time the Court of the heavenly King was hung with black, and not with white. Which as it is a frivolous conceit, so hath no truth in it. For God spoke the Ten Words or Commandments out of the fire and smoke, before Moses went to stay in the Mount forty days; where he only received the pattern of God's House (which he was to make) and all belonging to it, together with the Two Tables whereon those X Commandments were engraven. All the rest of the Laws were spoken to him out of the Tabernacle of the Congregation, after he had built it: (i. Levit. 1.) and we do not find then the heavens hung with white, (to use their phrase,) as they were now when he spoke concerning our Saviour, and bad his disciples hear him. But I intent not to trouble myself with confuting their idle fancies. The use that I make of this Question is, That if they would have thought it a disparagement to their Master Moses, (did they not satisfy themselves with this ridiculous reason for it,) to be spoken unto after such a manner as the Scripture of truth relates; then, by their own confession, it is a great honour to our Lord and Master, and argues his high dignity, that the Divine Majesty spoke to him in such a way as they cannot but esteem most perfect, and agreeable to his Divine Goodness. And we may look upon this pure Light (in which God is said to dwell) as a sign that Heaven was to be opened by this Person, and that he would restore us to the Glory of God, of which we we all fallen short; and bring mankind to that joy and satisfaction of heart, which the Disciples began to feel in themselves at this most comfortable sight. And I make no question, had not the holy Books told us so expressly, that God spoke to them in clouds and fire and vapour, they would have fabled that he appeared to their Master in pure light, and shone about him in the brightness of his glory, without the least darkness to obscure it. For I find that many of those things which the holy Story of the New Testament reports in honour of John Baptist or of our Blessed Saviour, they have thrust into the Story of Moses, (where he himself in his Books hath not confessed the contrary,) to keep him in the greater credit with their Nation in this time of their calamitous desertion. It being recorded, for example, that John Baptist was born when his parents were very old, and could not believe it was possible for them to have a child; (which makes his birth a wonder, being out of the course of Nature;) they have made bold to tell the same of Moses, (but with a large addition of years,) whose mother Jochebed, they say, was no less than an hundred and thirty years old when she was delivered of him: which Aben Ezra, in his Notes upon the text * A. Ezra in two. Exod. ver. 1. , is desirous should pass for a current truth. And as we read that, when our Saviour came into the world, the Glory of the LORD (an exceeding great light from heaven) shone round about the shepherds who had the first news of it; (which was intended as a note of his Divinity and heavenly descent:) So they have devised * R. Solomon in two. Exod. 3. that, at the Nativity of Moses, the house where he was born was filled with such a light, that they could not see by reason of its splendour. In like manner the Apostle proves our Lord to be greater than the Angels, far above all principality and power, etc. (i. Heb. 3, 4. i Eph. 19, 20.) and therefore Moses, forsooth, must be raised to this wondrous pitch; ● Moses Haccozi. whom some of their Rabbins (all are not so immodest) will have to be higher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than the Angels of Ministry; far above all creatures (as another expresses it) both superior and inferior. R. Joshuah F. Sobib in xxx. Exod. As if they meant to equal him with that great Lord who we believe is raised far above every name that is named, not only in this world, but also in that which is to come. And because also our Lord we affirm, and are sure, is now the Minister of the heavenly Sanctuary, where he presents his own blood before God for us, as Aaron did the blood of beasts in the earthly Sanctuary: therefore they likewise have feigned (as Maimonides relates from the mouth of their Doctors * Ludou. Capell. ex pr●fat. in Talm. Not. in xvii. Matth. 3. ) that their Master Moses is not dead, but ascended, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ministers to God in the heavenly places. And because our Lord is here said to be transfigured on this Mountain, and his face shone like the Sun: they have therefore transformed Moses also; who, they say, was found by the Angel of death (whom God sent to the Mountain whether he was gone up, to take away his life,) writing the great Name of God; and his face was as the Sun, and he himself like an Angel of the Lord. I have observed the same before about the Bath kol voice from heaven, which spoke to our Saviour, whose glory they study to eclipse by spreading abroad a number of tales concerning the like approbation given to their Doctors. I am bold to call these reports by that name, and to ascribe them to that cause, because there are no footsteps of such things in the history which Moses wrote of himself; (who by all just ways endeavoured to beget in them a belief that he was a Prophet sent of God;) and because such inventions might easily come into the minds of those obstinate persons, who knew not how to confute Christianity, which interest and prejudice would not let them receive, but were desirous by any means, though never so false, to raise Moses to the same degree of greatness and esteem with the Author and finisher of our faith. But it is to be considered then, that they suppose such things to be a notable sign of the excellency of that person to whom they really belong: and consequently, that our Lord Jesus, who hath these very marks upon him which they would engrave on Moses, being thus described in those Books that are certainly Divine among us, as clearly as Moses is in any other regards commended in those that are truly holy among them, is a Great Prophet indeed, far greater than Moses, (who never durst say any such thing of himself, nor is so magnified by any of the succeeding Prophets,) the Author of a better Covenant, and of more divine Promises, such as this of ETERNAL LIFE; which it is most agreeable for him to bestow, whose Kingdom was not in this world, (as Moses' was,) but he reigns in the other world Lord of all for evermore. III. To him God the Father hath given a third Testimony; (unto which it is now time to pass;) and it is a very express Record of this Truth, that we have Eternal Life, and that it is in his Son. It is set down, you know, in the xii. Joh. 28. where, upon our Saviour's request to God that he would glorify his own Name, a voice from heaven gave this answer, I have both glorified it, and will glorify it again. The particle (it) hath nothing answering to it in the Greek, but is put in by the Translatours to supply the sense. And some are of the opinion, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood, and the meaning to be thus rendered, I have both glorified thee, and will glorify thee again. But there is no need of this; we may as well refer the word glorify to Name, as our translation doth, and it will come at last to the same sense: for God's name was glorified by glorifying his Son, Fragment. L. viij. in Joh. as appears from xi. Joh. 4. And so St. Cyrill of Alexandria observed long ago: Whether the Scripture be, glorify thy Son, or, glorify thy Name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is all one in exact contemplation of things. Now if the truth of these words be throughly examined, how he had glorified him, and how he would glorify him again, we shall meet in both with a plain testimony that Eternal Life is in his Son, to bestow on us. Let us consider them briefly apart. I. As for the former, I find that God had already glorified him, before he spoke these words, three ways. 1. By his Transfiguration, of which I now discoursed; for then St. Luke saith, ix. 32. they saw his glory. And that by this Glory which they saw the Father testified he should be made glorious in the heavens, and able to make us so; I refer you to what I have said already on this Argument. 2. And I need not use many words to show, that he had also glorified him very frequently by the many wonderful works which he had wrought; for in them it is likewise expressly said, two. Joh. 11. he manifested forth his Glory: and the multitude were excited by them to magnify him with Hosannas, and to cry out, Glory in the highest. nineteen. Luk. 37, 38. By these also he shown the power wherewith he was endued to do any thing that he had promised: and they moved his Disciples hearts, as you read in the place now mentioned, (two. Joh. 11.) to believe on him. 3. But there was a third glorification of him, to which I believe these words have a more special reference; because it was very famous, and but newly passed: Which was his raising Lazarus from the dead. By this Jesus said expressly that glory should redound to God the Father, and that He, the Son of God, should also be glorified thereby. xi. Joh. 4. For this very end, he there teaches his Disciples, Lazarus fell sick, and he therefore delayed to go and recover him, (though his great friend,) that there might be a fit opportunity, by the miraculous resurrection of so noted a person, (as Lazarus was, it appears by the coming of such numbers to comfort his sisters, vers. 19) and in a place so nigh to Jerusalem, (vers. 18.) where the greatest opposition was made against him, to do honour to Jesus; and to make it known, that he assumed not more glory to himself than God the Father gave him. This was a very great testimony from God, that indeed LIFE was in him, and that he did not vainly call himself (vers. 25.) the resurrection, and the life; because he now, with his almighty word, restored one to life who had been so long dead, that there was no possibility of his reviving but by the very LIFE itself. Hereby he declared that, as the Father hath Life in himself, so he hath given the Son to have Life in himself. v. Joh. 26. What he had said before in his preaching, he now justified by his works; according as he himself foretold he would, when he said, Verily, verily, the hour is coming, and now is, when the dead shall hear the voice of the Son of God: ver. 25. The hour which was then coming, yea was just at hand, seems to be this time when he raised Lazarus up out of his grave: declaring thereby both the truth of what he had said, (v. Joh. 26.) that he had life in himself; and likewise that there would be another hour, (as it presently there follows ver. 28, 29.) wherein all men whatsoever shall rise out of their graves at his voice, and they that have done good shall come forth unto the resurrection of life, as they that have done evil, unto the resurrection of damnation. They might well believe it, because he said it who proved himself to be the Truth, by such works as none could do but he that was the Life. II. But this is not all that we are to consider in this Testimony of the Father; who doth not only say that he had glorified him, but that he would glorify him again: which was done also at three several times. 1. At his Death, when many of the graves of the Saints that slept were opened. xxvii. Matth. 52. For the very rocks rend, and the earth did quake, and the veil of the temple was torn in sunder from the top to the bottom, and the Sun refused to give its light; and such an amazement came upon the Centurion, who was then upon the guard, that he glorified God (xxiii. Luk. 47.) by confessing that Jesus was a righteous man, and no pretender to a title that did not belong to him; but, as other Evangelists express it, the Son of God. To these wonderful things concurring at his death to glorify him and do him honour, the voice from Heaven seems to have had some respect, because of what follows, ver. 31, 32, 33. Now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. For even now, when he seemed most weak, he began to tread the Devil under his feet. Now he began to draw not only the Jews to him, but other men, the Romans also; one of whose Captains, in the midst of his reproach, confessed him to be the Son of God. The very opening of the graves served to adorn the triumph he was about to make over the powers of darkness; being a sign that he had now despoiled him who hath the power of death, which is the Devil; and that he had Life in himself, and will give it us, especially now that he hath finished his triumph, and is glorified at God's right hand. Of which the rending of the veil also was no obscure token, showing that we have liberty (as the Apostle speaks x. Heb. 19) to enter into the Holiest by the blood of Jesus. It may seem indeed an uncouth form of speech, to call his Crucifixion by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lifting up from the earth, or exaltation: but one may say, and with great truth, that Christ's death upon the Cross (as S. Fragment. L. viij. in Joh. Cyrill of Alexandria speaks) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was his promotion, contrived for his fame and glory: for he is glorified perpetually for this, having procured many benefits to mankind by its means. This is one part of the Record of the Father to this Truth, when he said he would glorify our Saviour. Which you see was as much as to say, He would make it appear, even when he hung upon the Cross, that he was able to open men's graves, and unloose the chains of death, and in due time raise them up to everlasting life. For, 2. God farther glorified him at his Resurrection; which was attended with the resurrection of the dead bodies of those Saints whose graves were opened at his death. xxvii. Matth. 52, 53. There were several witnesses of this in Jerusalem, to whom those persons deceased appeared; as there were of his own resurrection, which was attested by chosen persons to whom he shown himself openly. And then he was lifted up from the earth in another more noble and sublime sense, than he had been before upon the Cross. Then Angels came in bright array to testify to him what he had said of himself, xiii. Joh. 31, 32. that God, having been glorified in him, had glorified him in himself. This was a very glorious testimony that indeed he hath Life in himself, and shall be the Author of eternal Life to us. And therefore he is called the Prince (or Author) of life, iii. Act. 15. because by that which overcame death (his resurrection) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c * S. Cyril. ib. in xii. Joh. 28. . we know him to be LIFE, and the Son of the living God. But of this more hereafter. 3. Another Act whereby this saying (I will glorify thee again) was verified, I take to be his Exaltation by God's own right hand to the throne of glory in the heavens. This he prayed for with the greatest ardency and the most assured expectation, xvii. Joh. 1, 2. because God the Father, he saith, had given him power (i. e. the promise of it) over all flesh, that he might give eternal life to as many as God had given him. This promise, I understand it, was made to him when God uttered this voice from heaven, I have both glorified thee, and will glorify thee again. Then God gave him a power to raise up all, as he had lately done Lazarus, and to give them immortal happiness: of which as he had then the grant, so he now desires in this prayer to be put in possession. And therefore when he says vers. 1. Father, the hour is come; glorify thy Son, etc. I take the meaning to be as if he had thus spoke, Now is the time to do that which thy voice from heaven assured me should be done, viz. to glorify me in so complete a manner, that I may glorify thee, and give eternal life to all the faithful. This he spoke with eyes lifted up to heaven, from whence that voice came, which bare witness of him that he should be glorified more than ever, and gave him authority to lay claim to the highest power, of bestowing immortality. Which power when God the Father had actually put into his hands, according to this prayer and his own promise, (of which he could not fail, having engaged himself before a multitude to glorify him,) then, being made perfect, he became the Author of eternal Salvation to them that obey him. v. Heb. 9 Then he was made a Priest for ever, (seven. 16, 17.) not after the Law, which was but a weak institution, but after the power of an endless Life: whereby he is able to save them to the uttermost that come unto God by him. He can raise up us, and all that succeed us, as well as he did Lazarus and others: in whom he gave only a little taste of his power to give us Life, that shall never die. This now is the Third Testimony of the Father, who, in the audience both of Friends and Strangers, said, He had both glorified him, and would glorify him again. That he had, was then very well known; and it was as certain (because he said it) that he would do the same again. By the testimony also of sufficient persons it appears, that he made good this promise, even at his Death; after which he raised him out of his grave, and lift him up far above all heavens: that he may be glorified once more (2 Thess. i. 10.) by raising us up from the dead, and promoting us to eternal glory with himself. O wonderful News! Athanasius in Assumption. Christi. He that was lifted up to hang on a Cross, is preferred now from his grave to a glorious throne! And to come at it, he takes a journey through the air! the clouds running under his feet become his chariot! the sky opens to him, and the heavens with open arms receive him! the troops of Angels join together in triumphal Songs; and persuade his amazed Disciples to keep that day a festival on earth, as they did in heaven! Do not stand gazing here, say they, any longer, but go and preach this wonder to the world. By his departure, represent his coming again: for so shall he come, in like manner as ye have seen him go into heaven. O how wonderful are thy works, O Lord! which give us hope (as the blessed St. Paul said when he thought of these things) that we shall then be caught up in the clouds, to meet the Lord in the air: and so shall we be ever with the Lord. We can do no less then, to those voices which came so oft from heaven to testify this, add our poor voice of praise and thanksgiving; saying with the Angels, when He came into the world, GLORY BE TO GOD IN THE HIGHEST; and with the multitude when they met him at mount Olivet, Blessed be the King that cometh in the name of the Lord, PEACE IN HEAVEN, AND GLORY IN THE HIGHEST. Cyrill. Hieros'. in occurs. Domini. Glory be to him who is the Fountain of Life, coming from the Fountain of Life, the Father. Glory be to him who is the River of God, proceeding from the Divine Abyss, and inseparably one with it: the Treasure of the Father's Goodness, and of ever-springing Blessedness: the Water of life, who gives Life to the World: the increated beam of the Father of Lights, from whom he is undivided: who being in the form of God, took on him the form of a Servant; not lessening the dignity of his Divinity, but sanctifying the mass of our Humanity. Him the Angel's praise, the Archangels worship, the Authorities reverence, the Powers glorify; the Cherubims do him service; the Seraphims acknowledge his Divinity; the Sun and Moon minister to him: who hath broken in pieces the gates of Hell, and opened the gates of Heaven, and abolished Death, and confounded the Devil, and dissolved the Curse, and made Sorrow cease, and trodden Sin under foot, and restored the Creation, and enlightened the World. And therefore let us sing hymns to him with the Angels, and rejoice in the light of the glory of God with the Shepherds, and adore him with the Wise men, and joyfully magnify him with the blessed Virgin, and confess him with Simeon and Anna, who were glad to see his Salvation: that so we at last may also be possessed of eternal good things, through the grace and the bowels of mercy, and the lovingkindness of our Lord and God and Saviour Jesus Christ; to whom with the Father and the Holy Ghost be glory and dominion for ever and ever. Amen. CHAP. VII. Concerning the Testimony of the WORD, the Second Witness in Heaven. IF we had no farther Witness of this Truth but that which hath been already produced, we might well rejoice in the comfort which God the Father hath given us; and rely upon Jesus as the Author of Eternal Life to all those that obey him. The testimony of worthy men, as the Apostle here observes, is readily received by us: and therefore we ought to be afraid of being so rudely profane as to reject the testimony of God; which is of far greater weight than theirs, and hath been solemnly given, you see, more than once for the confirmation of our Faith. But God the Father, willing more abundantly to show (if I may borrow those words in vi. Heb. 17.) unto the heirs of this promise the immutability of his counsel, hath graciously vouchsafed us farther assurance; and by his WORD hath told us as much, as He himself declared by those voices from heaven. What we are to understand by the WORD in this place, I have: shown in the Former Treatise, viz. the Lord Jesus himself, God, Man, or God the WORD made flesh; Orat. contra Gentes, p. 49. who, as St. Athanasius speaks, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Interpreter and Ambassador of his own Father. For as by the word a man speaks we understand his Mind, which is the fountain from whence it comes: so (but by a more lively representation, and after an incomparably more excellent manner,) we beholding the power of the WORD, come to the knowledge of his Father; as our Saviour himself saith, xiv. Joh. 9 He that hath seen me, hath seen the Father also. From him this Eternal WORD came down and was incarnate, not only to reveal his will, but to die for our Sins, and to seal what he had preached with his Blood. After which God raised him from the dead, and set him at his own right hand in the Heavens; from whence he testified as loudly that he hath in him ETERNAL LIFE for us, as he did that he is the SON OF GOD. This Witness therefore let us now examine, and look over again the old Evidences which we formerly searched; wherein I doubt not, we shall find this Truth most clearly contained. And the Testimony of the WORD, you know, as well as that of the FATHER, was threefold; once to St. Stephen, a second time to St. Paul, and a third to this beloved Disciple St. John. I. For the First of these, it stands upon record in so many words, that St. Stephen being full of the Holy Ghost, and looking up steadfastly to heaven, saw the heavens opened, and beheld the glory of God, and Jesus standing at his right hand. seven. Act. 55, 56. Thus he declares, not to some simple people, who perhaps might believe him for his confidence, but to the great Council of Jerusalem, who he knew were very much disaffected, nay perfectly opposite, to this truth. To them he protests in open Court, when he was upon his trial, and bids them mark it, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Behold, take notice of what I now tell you,) I see the heavens opened, and the Son of man standing on the right hand of God. And he said it, though he knew he stood in certain peril of his life for this declaration. It was for no other reason that Jesus himself was put to death, but because he said He was the Son of God; and that they should see the Son of man sitting at the right hand of power, and coming in the clouds of heaven. And therefore for him to confirm so peremptorily this odious Truth, after they had killed Him, and thereby make them guilty of innocent blood, yea of the blood of their great King, was a Crime he might well expect they would punish with as great severity as was in their power to express: which we may be confident he would never have provoked, had he not been so sure of the Glory of our Saviour, that he could not hold his peace. For who is there so frantic, as to expose himself to death for such an unprofitable lie? It is not in the nature of man to suffer so shamefully as he did in his own person, merely to bring a little false honour to another. To fancy a person of his Wisdom guilty of such madness, is a kind of distraction in him that supposes it: who, were he sober, would be taught otherwise by the abhorrence he feels in himself to throw away his life for a trifle. Since there is not the least reason then to question, but that this Holy man beheld the glory of God, and Jesus standing at his right hand, (i. e. the gates of Heaven being set open, that he might have the favour to look into the celestial palace, the Majesty of God was there represented to him sitting on a Throne, as it used to be in the prophetical Visions; and he beheld the Lord Jesus the very next person to the Divine Majesty:) we may clearly see in this Vision both the things that St. John here asserts, viz. that Eternal Life is in Jesus the Son of God, to give to those that effectually believe on his Name. I. As for the first, the power wherewith he is invested to give Eternal LIFE, it is visible from his standing at God's right hand: which denotes his Omnipotent Virtue to effect what he pleases. For by the right hand of God Jesus himself was exalted to the right hand of power, as you read two. Act. 33. v. 31. and therefore being placed there, it signifies that he can do for us what God hath done for him; that is, exalt us to the like glory in the heavens where he is. And as this is a clear proof of one of the things here recorded, that LIFE is in him; so the other, II. That God hath given the faithful a right to this Eternal LIFE with him, and that he will bestow it on us, is no less evident from the very End of this Vision. For we can see no other reason of this glorious appearance of our Saviour to him, but to encourage him in his preaching, and incite him to witness a good confession, as he himself had done before this great Council and before Pontius Pilate; in hope that if it cost him his life, as it had done our Saviour, he should live and reign with him in that glorious place where he now beheld him. This was the purpose of the heavenly WORD's coming now to him, that he might not doubt of his promises, nor shrink in the least from what he had preached, though he should die for it; which would do him no greater harm then to dispatch him presently to the celestial habitations. In the very beginning of his history we read, that he had no sooner heard the Indictment read which they had drawn up against him, but, before he spoke a word for himself, the whole Council behold his face as it had been the face of an Angel. vi. Act. 15. There appeared, that is, such a bright and sweet Majesty in his countenance, as made him look like one of the celestial inhabitants, who had already prevented the glorious state to which he was going. And his Answer to their charge being ended, their barbarous rage was not more apparent, than it was that the heavens opened to receive his Spirit, and let it into the dwelling of God, as soon as he should put off his mortality. There he beheld Jesus standing (whereas he is commonly represented as sitting) at God's right hand; that he might know, He was ready to meet his Spirit, and entertain it into his heavenly mansions; as well as that He was coming to destroy his persecutors, and put an end to their power and nation. And he saw also the Glory of God, as the Crown he should win by his Martyrdom: which had as sensible an effect upon his heart for the confirming of his faith and constancy, as if he had heard the Almighty call to him and say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be not faint-hearted, O Stephen, nor suffer any degenerous thoughts to enter into thy breast. Though there is no man to stand by thee, no Friend on earth to assist thee in this distressed season; yet I with my beloved Son behold what is a doing. A happy Rest and repose is ready for thee. The gates of Paradise stand wide open to thee. Have patience a while, and, leaving this temporary life, make haste to that which is eternal. Still thou seest God is in humane Nature; a thing beyond all worldly thoughts. Thou hast been taught by the Apostles, that the Father hath a genuine beloved Son: behold, I show him to thee, as much as thou canst bear. And he stands at my right hand; that by the very site of the place thou mayst know the dignity he hath. It was a scandal heretofore to many, that God should be on the Earth clothed with flesh. But behold him now with me on high in a celestial, supercelestial condition, still having the form of man; to confirm thee in the belief of the gracious dispensation which is now completed. Be not disturbed, be not dejected, though for his sake thou be'st stoned. Beholding the Dispenser of Rewards, do not fear the combat. Forsake thy body, and despising it as an earthly Prison, as a ruinous house, as a potter's vessel easily broken, come, run hither, being set at liberty, to the portion and inheritance here reserved for thee. For the crown of brave achievements is ready and expects thee. Step over from the earth to heaven, and take it. Leave thy body to the bloody murderers, as a morsel to dogs. Leave the mad enraged multitude, and come to the choir of Angels. In these words Asterius expresses the sense of this heavenly Vision, Encomium in Protomart. wherein God shown himself to this valiant man, that he might not be struck with any fear by the greatness of the danger. For this cause he did not send an Angel to assist him, as to the Apostles in prison, nor any ministering power and fellow-servant, as he speaks; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but he presented himself; that being the first-fruits of the Martyrs, he might leave a noble example to all that followed. And indeed what could more encourage them, then to hear so holy a man departing the world with these words in his mouth, I see the heavens opened, and the Son of man standing at the right hand of God? This was a notable Testimony which the heavenly WORD gave, that he was possessed of ETERNAL LIFE; whereby he animated this blessed Martyr, from what he saw Him enjoy, to do as He had done. Which could have no force in it to persuade him, unless his meaning had been, that he should no sooner leave the World, but ascend up thither where he was. And so St. Stephen understood it; for as they were stoning him (the greatest punishment the Jews could inflict) he called upon our Saviour, saying, Lord Jesus, receive my Spirit. seven. Act. 59 He doubted not of audience, when he beheld him who is sat down at the right hand of the majesty on high, i. Heb. 3. in another posture; Proclus Orat. xvii. not sitting, but standing there. What was the business (to use the words of another ancient Bishop) that made him rise thus out of his Father's throne? He saw this noble Combatant in his Agony, and risen up to crown his victory. And it was as if he had said, Fear not, Stephen; there is none shall beguile thee of thy reward. I am risen out of my throne, to reach thee my right hand. Beholding me who was crucified, grapple with the danger that presents itself to thee. I am he whom thou sawest hanging on a tree: by virtue of that crucifixion I will reward thee. I preside in these Combats, and deal the Crowns to Conquerors. Fear not therefore those that go about to stone thee; they do but rear thee a ladder, against their wills, to heaven. Do not fear them; the stones will be but as so many steps to that blessed place where thou seest me. It is not for thee to fear the stones, who art built on me the chief Cornerstone; and therefore canst not far worse than I do, who am in glory for ever and ever. With such thoughts as these this good Man laid down his life: which is as great an argument as any of this nature can be, that Jesus both can and will give Eternal Life to his followers. For else a person so full of Wisdom that they were not able to dispute with him, (vi. Act. 10.) would not have ventured his life, and endured the worst of deaths, having nothing to comfort him in his agony but only the hope he had from Jesus, that he would receive his Spirit. This was it that gave him such boldness and full assurance of faith. With these words in his mouth he would have died, but that he pitied those who did not see as much as he did. Which made him expire in prayer for his persecutors; wishing them no worse, then that they might not be hindered by this sin from believing in Jesus, and going thither where he hoped presently to be received. So the same Asterius rightly understands those words, LORD, lay not this sin to their charge. He doth not wish them absolute impunity, which had been openly to oppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Ordinance and constitution, and to correct the judgement and decree of the most Just, who hath appointed a deserved punishment to murderers: but he begs of God that, notwithstanding this crime, he would give them true compunction, and bring them to repentance. It being as if he had said, Do not let them die in their uncircumcision. Draw them by repentance to the acknowledgement of thee. Kindle the flame of the Spirit in their hearts. By the means of my blood let them be converted; that being washed in the laver of thy grace and in thy blood, they may be delivered from their iniquities. A most pious conclusion of this bloody Tragedy; one of the principal Actors in which was presently after so miraculously touched from heaven, that it was visible our Lord had heard the devout prayer of his Martyr in this particular: and therefore had not denied his other request, but received his Spirit also unto himself. II. For if any thing could be clearer than this to demonstrate the truth I am endeavouring to prove, the great love of our most Blessed Lord would not deny it. Who appeared again, as I showed in the former Treatise, to a very learned person, of great note and great sanctity among the Jews, and as great an enemy to him; being consenting (as he himself confesses, xxii. Act. 20.) unto his death, when the blood of his Martyr Stephen was shed. St. Paul I mean, who travelling towards Damascus in a burning rage and fury, and with a sharp commission, against Christians, (and therefore in no fit disposition to receive a truth, or to fall into a fancy directly opposite to his present temper and interest,) was suddenly surprised with a great light from heaven; and beheld that Jesus, whom he no more thought to be so glorious, than he did the Thiefs that were crucified with him, presenting himself, and distinctly speaking to him, in such a splendid manner, that he fell down to the ground, and could not see for the glory of that light: vers. 7, 11. Whosoever will carefully observe what he was, and how far, as I said, from any such thoughts, and how desperately he had been lately engaged against St. Stephen, and now was prosecuting other of Christ's Disciples, will easily conclude that he had now a real sight of the Majesty of the Lord Jesus at whose feet he fell; whom otherwise no man should have despised and blasphemed more than Herald Now if the Vision be considered, you will find that it contains in it this Truth, that Jesus is possessed of Eternal Life to give unto us; as well as that he is the Son of God. For, I. He beheld him appearing in such a brightness as that before mentioned, far exceeding the splendour of the Sun at noonday, according as he himself tells the story, xxvi. Act. 13. Which plainly declared him to be the King of Glory, clothed with the Majesty of God, and possessed of an heavenly Kingdom; and therefore able to give ETERNAL LIFE to his servants: which is one of the things that St. John here saith God hath testified to us. How should he come by such a robe of light, and how should he appear thus, first to St. Stephen, and now to St. Paul, and how should he present himself thus near to him, and perfectly astonish his bold spirit, if he had not power to do what he pleased? And therefore St. Paul is told by our Lord, at this very time when he saw him in such Majesty, that he should be a witness of what he had seen. Which had been to no purpose, unless this Apparition had something remarkable in it, to prove that he was what he pretended to be in his life-time, the Son of God most High, whom, according to his word which he passed by a voice from heaven, he had glorified, and given him power over all flesh. II. And accordingly you find that the thing St. Paul witnessed was, that Jesus was over all, God blessed for ever, (ix. Rom. 5.) and had sent him to preach the Resurrection, and everlasting life. xiii. Act. 46. xvii. 18. These doctrines our Lord himself had taught him, when, appearing and speaking to him in such a glorious light, he said, I am Jesus. As much as to say, I am he whom you buffeted; Afterius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. whom you scourged; whom you dragged about, first to Caiaphas, then to Pilate; whom you called continually the Carpenter's son; whom you number among the dead, laughing aloud at those that preach the Resurrection. It is I that speak: and therefore believe that which my servant Stephen saw; though when he told you so you would not believe it. Thus he learned, saith Asterius, by experience, that Christ was alive; and was neither corrupted by death, nor stolen away secretly by his Disciples, but risen from the dead, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and reigned over the whole world. This he preached with as great a zeal, as before he persecuted. He was such an Auxiliary, as before he had been an enemy; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both, strong and resolute. III. For you may observe, that he did not merely rationally conclude from the glory wherein Jesus was, that all he had said was true, and that he was able to give Everlasting Life: but he heard him also say expressly at this time, when he appeared to him, that he would bestow this celestial Inheritance upon us, even us Gentiles, who were shangers to the promises foreiners and aliens from the Commonwealth of Israel, having no such hope There was nothing against which the Pharisaical spirit was more embittered than this, that other Nations should share with them and be equal to them in the blessings of the Messiah. The Religion wherein St. Paul had been bred was concerned in no principle more than this, that the rest of the world were all unclean and never to be united to them; unless they would be circumcised, and observe the Law of Moses. And therefore had he not been pressed with undeniable evidence, he would never have consented to this truth, which was so much against the grain of that spirit which possessed him; and which he but once mentioning to his Countrymen, they were ready to tear him in pieces. xxii. Act. 21, 22. And yet he reports this for a certain Truth from the mouth of Jesus himself, who bade him (as he relates this glorious Vision to Agrippa, a Prince well skilled in the Law,) go unto the Gentiles, to open their eyes, (as He had done his,) to turn them from darkness unto light, and from the power of Satan unto God; that they might receive forgiveness of sins, and INHERITANCE among them that are sanctified by faith in him. xxvi. Act. 17, 18. And accordingly he went and preached , in obedience to this heavenly Vision, the comfortable doctrine of the Resurrection and Eternal Life, to us Gentiles as well as others: witnessing both to small and great that, as the Prophets had foretold, Christ ought to suffer, and should be the first that should rise from the dead, and show LIGHT unto the people (of Israel, that is,) and to the Gentiles: vers. 22, 23. By Light in the holy language is meant the gladsome discovery of God's good will and pleasure. For as by Darkness it expresses ignorance, sorrow and heaviness; so by its opposite, knowledge, joy and cheerfulness. And the Light which we have by Christ's sufferings and rising from the dead, can be nothing else but the blessed hope of immortality. This St. John tells us is the light of mankind: (i 4. In him was LIFE, and the life was the LIGHT of men; that is, their singular comfort and satisfaction, which makes their life not to be irksome to them:) and with this Light St. Paul endeavoured to fill the world, that they might all know how much they were indebted to Jesus, who brought Life and immortality to light by his Gospel. And can it enter into any man's thoughts, that he would have set himself to preach this doctrine of happiness to us, (which his own people so abhorred we should partake of,) if God the WORD had not made him infallibly assured of it? Nay, how could he have preached it so long, unless, as he there speaks, he had obtained help of God; who countenanced his preaching, and approved this testimony of his concerning his Son Jesus, by the mighty power of the Holy Ghost? He himself also testified the strong belief he had of the Resurrection, and of the Glory that shall be revealed, by his labouring so abundantly as he did in the work of the Lord; to whom he was desirous to express an extraordinary affection, because his grace and love had so abounded towards him. He thought he could never in the least requite his kindness; and therefore would not gain one farthing, not so much as a bit of bread, by this preaching: But, though he might have lived by the Gospel, chose rather to work with his own hands, to support himself and those that were with him; that he might win the more Souls to his Master, by making Religion without charge to them. A great argument of his zeal to serve his Lord, and promote his honour, and of his firm belief of immortal life, where he desired only to have his services rewarded. Which is excellently expressed by the forenamed Asterius, when he says, that he refused so small a recompense of his infinite labours, as a daily provision for his body, which was so often beaten and bruised, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that receiving nothing upon Earth, he might lay up all in Heaven. VI And therefore you may observe, that his service was so acceptable to our Saviour, that he gratified him here in this world above our mortal condition: and to give him an earnest or pledge of the good things to come, and the honour should be done him there, he did him the favour to transport him into the Third heaven, and another time into Paradise; where he saw Visions and heard words too glorious for him to utter, or us to understand in this present state. 2 Cor. xii. 3, 4. This was a farther confirmation which the Eternal WORD gave of his power to give Eternal Life, and of his intentions to take us up unto himself. For he was carried thus above the clouds by the power and favour of Jesus; who hereby bare witness to himself how glorious he is, and how able to advance his faithful Disciples to the same height of heavenly felicity. For he says it was a man in Christ, one who by the happiness of belonging to him had this noble privilege bestowed on him: And he gives this as an instance of the Visions and Revelations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the LORD, (ver. 1.) which is the title of Jesus most frequently in the New Testament, who is LORD of all. x. Act. 36. He snatched him up into the Heavens. He transported him, no body knows how, to the celestial habitations. And either by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as St. Greg. Naz * Orat. two. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 550. . distinguishes them,) a rapture of mind in the body, or the ascension of his mind quite out of the body, or the assumption of both for a time into those regions above, he let him see strange sights, and hear such words as are not to be spoken with our tongues. Which was a very full demonstration of the Majesty of our Blessed Saviour, and of his ability to translate us to those heavenly places, and of his purposes likewise to make us at last so happy. Behold here the glory of the Christian Religion, whose Author is so highly exalted, that he exalts this Minister of his far above the greatest persons in former times. The translation of Elias (as the often named Asterius speaks * Ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. ) out of this world wherein we are, is celebrated as a wonder. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how far he went, no Revelation hath explained. Perhaps he was not carried very high above the Earth by that power which lifted him up, to the place which was destined for his habitation. But the translation of St. Paul was far more illustrious and famous; the very place being noted to which he was carried: and that no inferior one, but almost half way to the highest heavens of all. Let the Hebrews hereafter cease to pride themselves in the honour that was done to Moses; who alone went up to the top of mount Sinai, and was in the midst of the clouds and darkness which appeared there. My Paul, in stead of a mountain, ascended into heaven; and in stead of a cloud, was carried beyond the air that is above the clouds. And very fitly; for it became a Man of Christ to outstrip Moses as much, as the Old Law was excelled by the Gospel that St. Paul preached: which he calls the Mystery hid from ages and generations, but now made manifest to the Saints, (or Christians) to whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in us, the hope of glory. i Col. 26, 27. III. And here now let us leave the history of this great Man, and pass to the Third Testimony which the WORD gave of this truth, to St. John. Who as he is the only person that (after the other Evangelists had set down the genealogy of our Lord according to the flesh) expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Proclus * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. speaks, the Eternal subsistence without any beginning of God the WORD, and his generation of the Father before all worlds: so he hath gathered here together, more clearly than any of the rest, all the Evidences and grounds of the Christian Faith; and also received the most full and pregnant demonstrations of what he hath particularly recorded, concerning Eternal life in the Son of God. For when our Blessed Lord, (the WORD made flesh,) whom he beheld ascending into heaven, appeared to him from thence in a most glorious manner, you may observe, I. That he sufficiently declares his power to do what he pleases, by taking to himself that very Name and Title whereby God the Father Almighty sometimes revealed himself to the Prophets. You read in the xli. Isa. 4. xliv. 6. the Lord, the King of Israel, and his Redeemer, saith, I am the first and the last: which is the very same with those words i. Rev. 8. I am Alpha and Omega, the beginning and the ending, saith the Lord, etc. those two being the names of the first and the last letters in the Greek Alphabet, as A and Z are the first and last in our Christ-cross-row. Now if you look farther into this book of the Revelation, you will find that in this very style our Blessed Lord speaks of himself. In the very beginning of the Visions there recorded, St. John heard one call to him with a loud voice, as of a trumpet, saying, I am Alpha and Omega, the first and the last: (i. Rev. 11.) and turning about to see who it was that spoke to him, our Saviour appeared in the form and shape of a King and Priest shining in glory, as you read vers. 12, 13, etc. And thus he concludes his Revelation as he had begun: xxii. 13, 16. I am Alpha and Omega, the beginning and the end, etc. I Jesus have sent my Angel to testify unto you these things in the Churches. Which is a demonstrative argument that Eternal Life is in him, and that he wants no power to effect any thing he hath promised; being equal to the Father Almighty, whose Name else he would not have assumed. II. And if we examine the sense and meaning of this Name, we shall still be farther convinced, that he will undoubtedly employ his power to bestow upon us that Eternal Life which is in him. For when the Almighty calls himself the First and the Last, he either declares that he is the ETERNAL, who gave being to all things, and remains after they are all dead and gone: or else, (as Oecolampadius and Calvin understand those words in Isaiah,) that he is the IMMUTABLE, from first to last constant to himself and his promises. Which is the gloss of R. Solomon upon the words; who refers them to the help and assistence which God would give to the last as well as the first of Abraham's children. What he had been to Israel, the same he would still be. He had at the first taken them to be his people; and therefore in the latter days he would still own them, and show his special affection to them. I see no reason why these two expositions should be thought so inconsistent, as to exclude one the other; when they may both be very well joined together. And then our Lord intends by the assumption of this Title, that St. John and all the Christian Churches should look upon him as the Eternal God, able to perpetuate his love and mercy towards them world without end; and as always the same unchangeable Wisdom and Goodness, whose mind and will is no more alterable than his power, but remains as firmly fixed as God the Father Almighty doth. So that look what God the Father now is or hath been, or what himself hath ever been to the body of his Church; the same He will still continue immutably to our endless happiness. If God the Father was, and is, and will be the Alpha or beginning; the same is He likewise. All things come from him to his Church, of which he is the Founder; by him it subsists and continues; and he hath such a creative power in him, that he can give all blessings, even Life everlasting, to it. For though we die, yet he is the Omega, who remains still in being after all the world is buried in its ruins; and therefore can quicken our dust and ashes, and gather them up to himself, and make them glorious. God the Father raised him from the dead, and gave him glory: and therefore, seeing He hath the same power, (as appears by these titles,) He can do as much for us, and give us a glorious resurrection. In this God the Father faithfully fulfilled the promises he had made him, of glorifying him with himself: and therefore we may be confident he will be as true to us, and make good all the promises he hath left us for our encouragement in his obedience; because he is perfectly such as his Father is. And, to come a little nearer to that interpretation which Rabbi Solomon gives of the words of the Prophet, (where this expression is first used,) our Lord would have us think that, as God the Father Almighty, having begun to show mercy and favour to Israel, would not fail to go on and continue the same kindness to the end: so He, being likewise the ALPHA, having begun, that is, to raise himself a Church, and to do great things for it, even to die and purchase it with his blood, would undoubtedly be the OMEGA, finish, that is, his own work, and bring that of which he had laid the foundation to an happy conclusion; never ceasing his kindness, till he had perfected his Saints in that Life he had begun to bestow upon them. Or, as he began in this world to raise men from the dead, to bestow upon them other great benefits, to make them very precious promises of greater favours, and to seal them with his blood: so he would have them rest assured, he would continue to the end to do them good, and at the last raise all his faithful servants from the dead, and take them up to live with himself; and in the mean time perform every other promise he had made, for their present satisfaction and support in this troublesome world. As he died for them, so he would have them make account he lived for them; because he is always the same, at last the very same that he was at first: And therefore since he lives, they might expect to live also. III. But he did not leave them merely to draw these inferences themselves from that great Name whereby he now made himself known to St. John; but immediately, after he had told who he was, he more clearly and particularly declares this very thing, that he hath Life in himself. For you read that St. John, beholding him in such glory, with a countenance as bright as the Sun when it shineth in its strength, (which was a sight too strong for our weak eyes to look upon, i Rev. 16.) fell at his feet, as one dead. He was as much astonished at his presence, though he knew Jesus loved him, as St. Paul was, while he was a persecutor of him. Which shows that our Lord appeared now in a most amazing glory; too splendid for the capacity of his best Friends to endure long, without the danger of ceasing to be men. For so far were those words which our Lord spoke from giving him life, that, like to those who heretofore beheld the glory of God, he was more astonished at what he saw, then comforted with what he heard; and thought, it is probable, he should die presently and give up the ghost. But in this trembling fit Jesus was pleased graciously to approach, and laying his right hand on him, bade him not fear, nor let that Majesty of God which he beheld in him cast him into such a great consternation. It is true indeed, (says he, vers. 17.) I am the first and the last, as I said before; that is, am invested with all the power of God, bearing his Name and Authority: but there is so much comfort in this, that it ought rather to have transported thee with joy, than struck thee with terror. For (as it there follows, vers. 18.) I, who call myself Alpha and Omega, the first and last, am he that liveth, and was dead; I, the very same person who loved thee and the rest of mankind so well as to die for you, and never made use of my power to your hurt, am risen from the dead; and after all my sufferings (such as you must endure for my sake) am alive, as thou seest, and in a far better condition than I was before, when thou wast not thus afraid of me. Though in my first attempt to raise a Church I suffered death, and laid the foundation of it in my blood: yet it is apparent I have overcome death, and now live in greater splendour than ever. If our Lord had stopped here, and said no more, this had been sufficient to convince him of his power to present to himself a glorious Church; and from the lowest and most afflicted condition, to raise it to the greatest honour here, and to eternal glory in the other world. But he proceeds for the stronger confirmation of his faith, and says, Behold, more than this, I am alive for evermore. I have Eternal Life, and can never lose this power: and therefore thou mayst believe me when I say that I am the Omega, whom thou knowest to be the Alpha; for I can perfect what I have undertaken, and bring to an happy issue all the good I have begun to work for you. The latest posterity shall find that I am alive, and able to promote them to everlasting bliss. Fear not, these words are all true, and therefore I conclude them with an AMEN; (wherewith I was wont, thou mayst remember, to confirm my say;) that thou mayst rest assured I now say nothing but the certain indubitable truth, when I tell thee, I am he that was dead, and now am alive, and that I live for evermore. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; (as Andreas Caesariensis conceives his meaning,) How canst thou imagine then that thou art in danger to suffer any harm by my appearing to thee, since the power which thou seest me have is to give life, not death, unto my servants? I never used, thou mayst remember, to kill men, but to save them; and therefore thus thou mayst be confident I will still employ my omnipotent power; for I am Alpha and Omega, the same at last that I was at first: I am come that you might have life, and that you might have it more abundantly. And indeed, as he still goes on, I have the keys of hell and of death; or (as we render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here translated hell, in 1 Cor. xv. 55.) the keys of the grave and of death. I can open the graves, as I did at my death, and can lose the bands of death, as I did at my resurrection. I can bring you out of that dark estate where no body sees you, and restore you to life again; nay, raise you to that Light wherein thou beholdest me shine. And here again it is observable, that our Saviour takes to himself that very power which is ascribed to Almighty God by Hannah; who says in her Song, 1 Sam. two. 6. The Lord killeth, and maketh alive; he bringeth down to the grave, and bringeth up. Whereby he would suggest to St. John, that all things are committed to his trust, and are in his power: (for that is frequently denoted in the holy language by Keys, the badge of a Steward's authority and power in a family:) and therefore it is not too hard for him to overcome the great Conqueror of all men, to open the prison-doors that have been so long shut and fast locked, to lose the chains of death, and overthrow him quite who hath the power of it, that is, the Devil. But this he would have us steadfastly believe, and therefore immediately bids him (not lie as a man dead, but get up and) writ the things that thou hast seen: ver. 19 That is, Let my Church know that I am alive, and that I bear the same affection to them that I ever had. Send them this comfort from me, that I not only live, but always live, and have all power committed to me, even over the grave and death: so that if any man lose his life for me, I can give it him again, with such an increase of dignity and glory as thou seest me enjoy. And we must needs confess that there is an exceeding great comfort in this assurance, which he gave thus in his own person and with his own mouth to this holy Apostle; who knows, as he speaks in another case, nineteen. Joh. 35. that he saith true. For hereby we rest satisfied of one part of the Record which is to be proved, that Life is in Jesus; and see moreover much reason to believe the other part, that he intends to bestow it on us. VI But for a fuller evidence of that, you may consider, in the last place, that this WORD of God gave frequent testimonies of it to St. John in the following Letters to the Seven Churches of Asia. Where they are so obvious, that I may leave it to the most careless hand to gather them. To one he saith, I will give to him that overcometh to eat of the tree of life, which is in the midst of the paradise of God. two. Rev. 7. To another, I will give him a crown of life: and, He shall not be hurt of the second death: ver. 10, 11. To a third, I will give him the white Stone, etc. a certain knowledge and assurance, i.e. (as I hope to show in another place,) of the promised reward: ver. 17. To another, He shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels: iii. 5. And, to name no more, he promises to grant to him that overcometh, to sit down with him in his throne: ver. 21. Which, though it may have some respect to the high place and dignity he should enjoy in the Church in this world, yet, had not its full completion but in the other life; where he will crown the fidelity of all victorious Souls with the greatest glory and honour. How can we doubt of it, when we hear such express promises of immortal bliss so oft repeated, from the mouth of the WORD of God himself, after he went to heaven? Great is our assurance, great is the confidence we may take from such a Record as this; if we be in the number of those that overcome: remain constant, that is, and fixed in our Christian resolution, notwithstanding any assaults that are made upon us, either by the good or bad things of this world, to tempt us to revolt from our duty. For St. John saw and heard these things from the Lord Jesus himself, upon his own Day, (the day of his resurrection from the dead;) and in a glory so bright, that it was an emblem of the happiness he will bestow upon us; and with such earnest asseverations of their truth and certainty, as are sufficient to awake the dullest and most lethargic Souls to attend to what he says. For thus he gins his Letter to the Church of Laodicea, who were grown strangely i'll and indevout, These things saith the Amen, the faithful and true Witness, the beginning of the Creation of God. iii. 14. By the name of AMEN, which he gives himself, he would have them understand, that by him all the promises made to the Church shall undoubtedly be fulfilled; according to that of St. Paul, 2 Cor. i 20. In him all the promises of God are Yea, and in him Amen. He may be believed, for he is a Witness who affirms and testifies nothing but the very truth, which can never fail: because, he is the Efficient cause of all things, by whom they were at first created, and by whom mankind is now repaired; and therefore is the Head of all creatures, especially of all Christians, who shall rise again from the dead to immortal life. So I expound the last words, [the beginning of the Creation of God,] as Andrea's Caesariensis doth; who takes in both senses of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as I have of the word Creation,) which signifies not only Principium, the beginning or original, but Principatum, the principality or dominion which the Son of God hath over all creatures, of which he is the Author. What may we not expect from so great a Prince, who hath such an absolute command over all things? And why should we doubt of his Sovereignty, who appeared in such an amazing splendour to St. John, and proclaimed in these and other such like Titles the supereminent glory of his Majesty? Or why shoul● we question his truth, who had approved himself so many ways the true and faithful Witness; especially by sending the Holy Ghost (as you shall hear presently) to bear witness to him, according to his promise? We ought to rely upon his word; and to fear nothing, but lest we should reject or distrust the testimony of a Person so great and so just; whose power appeared, from his very first entrance into the world, to be so far transcending all creatures, that the Apostles might see before his ascension to the glory wherein St. John beheld him, that as he had the Words of eternal Life, so he had that Life in himself, which in due time he would bestow upon them. For though He had all the passions of a man, Greg. Nazianz. orat. xxxv. p. 575. yet he had all the perfections likewise of God: that none might be so profanely contumelious, as to contemn his Deity, because he took upon him the grossness of our Humanity. He was born of a woman; but she a Virgin: that was humane, this Divine. He was wrapped in swaddling-cloaths when he was an infant; but shaked off the that wrapped him in the sepulchre when he was dead. He was laid in a manger; but then glorified by Angels, pointed to by a Star, and worshipped by the Wise men. He was driven into Egypt; but there drove away the errors of the Egyptians. The Jews saw no beauty in him; but he shone upon the mountain brighter than the Sun, prefiguring the glory to which he should ascend. He was baptised and tempted, as Man; but he took away the Sins of the World, and got the victory, as God. He was hungry; but fed many thousands, and is himself the heavenly Bread which giveth life. He was thirsty; but gave the waters of life, and made rivers of living waters flow from those that believed on him. He was called a Samaritan, and they said he had a Devil; but he put Devils to flight, and tumbled whole legions of them into the deep, and made the Prince of Devils fall like lightning from heaven. He was sold for thirty pieces of silver; but purchased the whole World with the great price of his own blood. He was led as a sheep to the slaughter; but was the Shepherd of Israel, and now is of all the World. He was dumb as a lamb before the shearers; but is the WORD preached by the voice of one crying in the wilderness. He was wounded and bruised; but healed every sickness and all manner of disease. He was lifted up on the tree, and there fixed; but restored us to the tree of life, and saved the thief who was crucified with him. He laid down his life; but had power to take it again, and the veil rend, the rocks were cleft, and the dead were raised. He died; but he gives life, and by death extinguished death. He was buried; but risen again out of the grave. He went down into hell; but he brought up Souls with him, and ascended into heaven, and will come again, to judge the quick and the dead, and to examine all such discourses as detract from his glory. O my Soul, for ever praise him, and let thy heart rejoice in his holy Name. Love him as thy Life; confide in his word; depend on his power; and expect from him the blessing of Eternal Life. For he is the AMEN, the faithful and true witness, who cannot lie; the beginning of the Creation of God, whom all Creatures without a voice confess to be their lord The Heaven's cry, Proclus Orat. xiii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that it was God who bowed them, and came down to be a man for our sakes. The Sun cries, It was my Lord who was crucified in the flesh; at the light of whose Divinity I was afraid, and withdrew my beams. The Earth cries, It was He that form me, who suffered; which made me quake and tremble at the horrid fact. The Sea cries, He was not my fellow-servant who walked, with one of his Disciples, upon my back. The Temple cries, He that was worshipped here is now blasphemed; and therefore I rend my garments. Nay, Hell cries, He was not a mere man who descended hither; for whom I received as a Captive, I found to be the Omnipotent God. And if we ask the heavenly powers, and desire the Angels and Archangels and the whole host of heaven to tell us, Who was he that appeared on earth, and was crucified in the flesh? they will all answer aloud, in the words of the Prophet David; The Lord, the God of hosts, he is the King of Glory. To him be glory and dominion for ever and ever. Amen. CHAP. VIII. Concerning the Testimony of the HOLY GHOST, the Third Witness in Heaven. NOW I proceed to examine the Testimony which the Third Witness in Heaven gave concerning this future state; which is the HOLY GHOST, the Third Person in the Blessed Trinity. Who openly assures us, by as many ways and by the same means, that we have eternal Life in Christ Jesus, as he did that Jesus is the Son of God. And, that I may not be tedious in a business wherein we have already received such satisfaction, let us take but a small taste of those three Testimonies of the Holy Ghost, which I alleged in the former Treatise. I. And first, you know that there was a visible appearance of the HOLY GHOST at our Saviour's Baptism: when the Divine Glory came down from heaven, and rested on him in the sight of John the Baptist; whereby he was persuaded that this was the Messiah, the King of Israel. And if we carefully enquite into it, we shall find it to have been as clear a Witness, that it is in his power and in his purpose to give Eternal Life to all his faithful subjects. I. For first, the very end of its appearing was to invest him with the highest office and dignity; which from this time he took upon him and exercised, whereas before he had lived as a private person. So you read x. Act. 38. that he was anointed with the Holy Ghost and with power. Which being a ceremony whereby Kings are created, we are to understand that by the coming down of the HOLY GHOST he was appointed our Lord and Sovereign: one part of whose office is, to bestow rewards on those that do him good and faithful service. Now his Kingdom not being of this World, as he professed, and as was apparent by his life and death; and yet he constantly asserting that he was a King, and exercising several acts of Royal Authority, as I have formerly proved; we must conclude, that by this Unction he was designed to be a King in the heavens: where he disposes of all places and preferments, and will promote all his loyal subjects to the greatest honours and dignities. There is no reason to doubt of it, for the Glory of the Lord which at his Baptism descended on him, so as it had never done on any man, was the Seal, or, if you will, the Crown of God upon him; which marked him to be the Lord of Glory, from whom we may expect the blessing of Eternal Life. The very opening also of the Heavens, at the descent of the HOLY GHOST upon him, signified as much, (as St. Chrysostom thinks,) and was a plain declaration of the exceeding great favour of God towards us. Who now opened to us, as he speaks * Homil. xii. in Matthaeum. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those gates above; and sent the Spirit from thence to call us to our celestial Country: and not simply to call us, but with the greatest prerogative: for he hath not made us Angels and Archangels, but making us the Sons of God and his beloved Sons, so he draws us to that heavenly portion. II. Which we may with the greater confidence expect, because the HOLY GHOST, as I observed heretofore, not only came down upon him; but rested, or took up its abode in him. It did not only overshadow him, as the Glory of the Lord did the blessed Virgin; but descending on him settled itself in him as its habitation: insomuch that every day one might see the Glory of the Lord shining in him. Thus John Baptist, who was a careful observer of it, relates in i Joh. 32, 33. where he twice takes notice of the abiding and the resting of the HOLY GHOST with him. In which Isaac Abarbinel himself, in xi. Isa. a known enemy to Jesus, confesses the excellency of Christ's prophecy consists; This being one of the Ten privileges which the Messiah, he saith, shall be endued withal, that the Spirit of the Lord shall rest upon him. xi. Isa. 2. So it did upon our Saviour, (as an undoubted Prophet testified,) in whom all the fullness of the Godhead dwelled bodily: and therefore He must needs have Life in himself; and out of his fullness, as St. John speaks, we may expect to receive grace for grace. For he that bad John baptise, you may farther consider, told him, that this person who had the HOLY GHOST not only descending on him, but residing in him, was He that should baptise men with the Holy Ghost. Be a King, that is, in the heavens, and have all power committed to him; as he would demonstrate by sending the Holy Ghost upon others, as now it came upon him. And till that time came, it was as visible as the Light wherein the HOLY GHOST appeared, that it did inhabit in him, by the constant sensible effects of his Divine power . St. Luke, as I observed in the First Part, remembers how he returned immediately from Jordan, where he was baptised, full of the Holy Ghost. iv. Luk. 1. As was manifest, not only from a number of miraculous operations, but from the noless wonderful wisdom whereby he spoke, and opened the ancient Oracles of God. For to this end also he was anointed, (and herein he exercised the authority of a King,) as the very first place of the Prophetical Books which he expounded clearly tells us. iv. Luk. 18, 19 Where you may note, that the great business for which he was anointed by the Spirit was, to preach the acceptable year of the Lord. The time of grace, that is, wherein the good will and pleasure of God was shown to the world; which consists principally in giving remission of sins, and eternal Life. This he came to proclaim and publish with the power of the HOLY GHOST; having all those divine gifts, mentioned in xi. Isaiah, to qualify him for this high office: four of which belong to the Mind, (and was well represented by that luminous body which came down upon him at his Baptism,) and one to the Will, and another to the power of action; viz. Wisdom, Understanding, Counsel, Might, Knowledge, and the Fear of the Lord. He was able on all occasions to speak most divinely, to teach as one that had authority, to evade all the secret plots which his adversaries had upon him, to search into their very hearts and desires, to show the strait way to that bliss which he preached, to foil all the power of the Enemy, and to raise even the dead to life again. Which were evident demonstrations that the Spirit of the Lord rested on him, and made him the greatest Prophet that ever was; not only the Preacher, but the Giver of ETERNAL LIFE. III. For as by this power of the Holy Ghost it was manifest he had Life in himself; so God's intention to give this Life to us was apparent from the manner of its descent; which is said to have been like a Dove. The phrase, indeed, is dubious, and may signify only, that this glorious Body which came down from heaven was, in its descent or falling, like the coming down of a Dove with its wings spread abroad. Yet since St. Luke saith that it came in a bodily shape; and the Church, though the words do not necessarily enforce it, hath thus understood it; we may most probably conclude, the word Like hath relation not only to the coming down, but to the Dove itself: telling us, that the form or figure of this celestial glory which now appeared, carried the resemblance of that creature. Now to think that this form was assumed without any design at all, would be very contrary to common reason: which leads us rather to conceive, that God would show, at the very first entrance of our Saviour upon his office, by this known emblem of meekness and love, what great favour and kindness he intended to show to mankind; and with what a tender spirit of gentleness and sweetness our Lord should exercise the Ministry committed to him, towards the poor, and the broken in heart, and the miserable captives, to whom he preached the acceptable year of the Lord. Or else, as St. Chrysostome's words are, He remembers us hereby of the old history. For the whole World being once shipwrecked, and humane kind being in great danger to be totally lost, this Creature appeared with an Olive-branch in her mouth, and brought them glad tidings that the tempest was over, and that there was now an universal calm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All which things were a type and figure of what was to come. For now when the affairs of mankind were in a worse condition, and they were all in danger of a soarer punishment, the unspeakable grace of God in our Saviour steps in for our rescue. And therefore a Dove appeared again, not bringing an Olive-branch, but showing us our Deliverer from all evil, and administering unto us good hopes. For it doth not bring merely one man and his family out of danger, but appeared to lead all the world to heaven; and, in stead of an Olive-branch, brought the adoption of Sons to all mankind. And where the dignity of this adoption is, there is the destruction of all evil things, and the gift of all things that are good. To the same purpose speaks Theophylact, who contracts his sense in fewer words. As the Dove brought to Noah the news that the waters of the flood were gone; so now the HOLY GHOST brought the joyful news of the doing away of Sin. There was an Olive-branch; and here was the mercy of God. And thus John Baptist understood it, who having seen this sight cried out, Behold the Lamb of God that taketh away the sins of the world; that is, Death the punishment of Sin; and consequently restores us to immortal life. i Joh. 29, 30, etc. This, he thought, declared God to be reconciled; and looked upon it as a token that the heavens had laid aside their displeasure, and would be at peace with the sinful sons of men. The windows, you know, of heaven were opened in the old World; but dark and pitchy clouds were all that appeared, which poured down nothing but a flood of rain upon mankind. Whereas now, quite contrary, when the heavens were opened again, there was no dismal sight presented it self, but only a pure light and glorious brightness shone from the face of God. And the HOLY GHOST in the form of a Dove appeared, not like that of Noah after the deluge had swept all mankind (very few excepted) from the face of the earth; but, to give notice to the World, that God would not take such vengeance upon men for their wickedness, but be graciously reconciled to them, by saving them from death, and giving them the blessing of Eternal Life. One might well gather as much from this sight; especially when there was such an Olive-branch of peace (if I may so call it) in the mouth of this Dove, as that voice from heaven which came along with it, saying, This is my beloved Son, in whom I am well pleased. One of these illustrates and explains the other: and both of them tell us, that the heavens now look upon us with a serene countenance; and that we are no longer shut out of them, but God is so well satisfied, that he will admit us into those celestial habitations. II. This was farther declared afterward, when the Apostles, according to his promise, were on the day of Pentecost baptised with the Holy Ghost: whereby they were sent by him, as he was by the Father. Then the Heavens poured down such a large shower of the Divine grace, as presently overflowed the World with a comfortable sense of ETERNAL LIFE. This was one great end of the coming of the HOLY GHOST, which then witnessed to our Saviour, and openly showed him to the World as the Prince of life. three Act. 15. For, (1.) it was a plain demonstration that He whom the Jews had murdered was alive from the dead; and had not lost his power, which was so eminent in him all the while he was on earth, to do good, and bestow benefits upon mankind. And (2.) the greatness of the benefit shows that he was greater in power then ever, having ennobled all his Servants, and raised men of the lowest condition to the highest dignities, by bestowing on them the gift of the HOLY GHOST. It was his gift, as he foretell in his life-time, when he said, I will send the Comforter from the Father; xv. Joh. 26. and, He shall receive of mine, and show it unto you: xuj. Joh. 14, 15. And therefore the Holy Ghost declared his greatness and power over all; as St. Peter discourses in the very first Sermon he preached after our Saviour's resurrection on the day of Pentecost. two. Act. 33. Where he tells the Jews, that what they saw and heard, and were amazed at, was shed forth and poured on them by Jesus, who had now received the promise of the Holy Ghost. And therefore, says he, ver. 36. let all the house of Israel know assuredly, that God hath made that Jesus whom ye crucified both Lord and Christ. Which is as much as to say, You ought to look upon this as an undoubted argument that he is Lord of all things, (the Christ or King whom God the Father hath appointed,) because he hath sent such royal gifts to his servants as none but the Lord of the world could possibly bestow. And by the way we may take notice, that the better sort of the Jews themselves expect the Messiah should bring such grace to men. For Abarbinel, in the place , acknowledging Miraculous works to be a note whereby the Messiah shall be known, reckons this for one of them, the effusion of the Spirit of God spoken of by the Prophet Joel. Our Lord therefore sending this down in a plentiful manner on the day of Pentecost, thereby manifested, if they would have seen it, that he had the mark of their King upon him; and indeed could do that which they all confess is the Work of God alone, who only can pour out the gifts which the Prophet there promises. There is no reason to question the power of such a King as this, to do what he pleases; even to prefer his subjects to his heavenly Kingdom. They may be raised, when he thinks good, to reign with him above; as now they began to do upon the earth. It depends upon his will alone to exalt them to that very place, from whence this mighty power of the Holy Ghost came down upon them. But that we may be satisfied the HOLY GHOST was an express Witness of his being the Prince of life, (a King that hath Life in himself,) a Prince and a Saviour, (as it is v. Act. 31.) who can deliver men from the oppression of all their Enemies, the greatest of which is Death, you may consider, (3.) that the miraculous change which was wrought on a sudden in the minds of very ignorant men, is an evident argument what he can do for our Souls in the other World. He inspired them with such Understanding by the power of the Holy Ghost, that the greatest Doctors in Israel were not able to resist the Wisdom whereby they spoke. They understood clearly all the ancient Prophecies: There was no veil or cloud any longer upon them, but the Holy Ghost made them see the whole Mystery which was wrapped up in them. It revealed all Types; explained all Figures; led them into the Sanctuary and Most holy place; showed them the true meaning of the Mercy-seat; and laid all those things, which did but obscurely point at ETERNAL LIFE, so open and naked, that none could choose but see, if he did not shut his eyes, they were not the same men that they had been but just before, and were made thus learned without any humane helps of instruction. A convincing argument of his power to raise our Minds when we depart this World, and have not the clouds of this Body before our eyes, to as great a pitch of knowledge as I discoursed of in the beginning of this Treatise. And the suddenness of this change was as clear an argument that he can do it without difficulty; and that there is not so great a distance between this present state and that which we expect, but he can presently translate us to it. And (4.) this Knowledge, you may consider farther, being accompanied with a mighty Power, whereby the Holy Ghost enabled them not only to give eyes to the blind, feet to the lame, health to the sick, but life also to the dead, (as was very well known in those days) was an undoubted testimony, that He from whom it came is able also to change these vile bodies, and make them like to his own most glorious body. For it is visible he hath a power, whereby he can subdue all things to himself. To take away life, you may think is no such great matter, that we should take any notice of it: yet to do even this with a word for lying to the HOLY GHOST, was an argument of a mighty power residing in the Apostles. And when Abarbinell speaks of the power of the Messiah to work Miracles, from that Prophecy of Isaiah xi. he alleges these words to prove it; (vers. 4.) He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. Which was never literally fulfilled during our Saviour's stay on Earth; (where he did nothing but good to men;) but was made good after he went to Heaven by his power in his Ministers, who smote that wicked couple mentioned Act. v. without any hands, merely with the breath of their mouth. What shall we think then of their restoring men to life after they were dead; for which they were more notorious? We cannot but look on this as a great witness of the wonderful power of Jesus in them; and consequently of the life and glory he intended to bestow on sinful dust and ashes. He would not have filled them thus full of his Spirit, if he had not meant thereby to raise their expectations above all that even by its power they at present felt. Had it not been his design to make them hereafter like to God, he would not have preferred them to such a resemblance of his Wisdom and Power here in this World. They that could raise others from the dead, had no reason to doubt of being raised up themselves. When they saw themselves made the conveyors of such great blessings to all mankind; they must needs stand fair, they could not but conclude, for a very large portion of his favour to their own persons. For the truth is, (5.) these gifts which were then given to men proclaimed aloud the marvellous bounty of our Saviour, as well as his power: and would not let them doubt of a far more glorious exercise of it in the other World, than they saw, and were the instruments of, in this. And if any imagine that, though this might be a testimony to them of Eternal Life, yet it is none to us; the contrary will soon be evident, if you do but consider, (6.) that our Lord having made a promise of Eternal Life, not only to his Apostles, but to all that believe on his Name; the HOLY GHOST puts us in strong hope of it, by demonstrating his faithfulness to his word. For the Effusion of it was the performance of a promise which he had frequently made when he was with them; both before his death, (xiv. Joh. 16. I will pray the Father, and he shall give you another Comforter,) and after his Resurrection, xxiv. Luk. 49. Behold, I send the promise of my Father upon you, etc. i. Act. 4, 5. Being assembled together with them, he commanded them not to departed from Jerusalem, but wait for the promise of the Father, which, said he, you have heard of me: For you shall be baptised with the Holy Ghost, not many days hence. And therefore we have great reason to look for the promise of Eternal Life with much confidence, because He who made it was so faithful and just in fulfilling his former promise, at the time appointed. Especially since he thereby demonstrated, that he hath sufficient power to do for us according to his word. For he who made such an extraordinary change in them on the day of Pentecost, that they were able in an instant to speak all languages, to prophecy, and understand the secret counsels of God, can change us, we need not question, from glory to glory; and at last transform us so perfectly, as to make us like to himself. And I may add, to strengthen this consideration, (7.) that our Lord declared he would send the HOLY GHOST for this very purpose, that they might believe the rest of his holy promises; particularly this great one, of Eternal Life. Which is the meaning of that which you read in xiv. Joh. 12. where after he had told them (ver. 9, 10, 11.) that God appeared to them and showed himself in the Works that He did, which demonstrated that the Father dwelled in him, and consequently that he would go and prepare a place for them, and take them up to himself, he adds these remarkable words; Verily, verily, I say unto you, He that believeth in me, the works that I do shall he do also; and greater works than these shall he do, because I go unto my Father. As if he had said, Mark now what I farther declare to you, and rely upon it as a certain truth. The works that I have done are sufficient to convince you: but for a greater confirmation of your faith, that I am going to the Father, and am the Way, the Truth, and the Life, I tell you, that after I am departed these wonderful things shall be repeated, before the eyes of the world, by those that believe on me. Nay, some things shall be done which your eyes have not yet seen; because I go to my Father, i. e. have power in the Heavens, and have reserved something peculiar to be given as a testimony of it, over and above what I have done myself. And that was their speaking with all tongues on a sudden, and their prophesying; whereby they were enabled to preach to all Nations, as he had done to the Jews alone, and work the same wonders among the heathen, which he had wrought only in that Country. A marvellous evidence this was of the power and glory of Christ to give eternal life; in that being absent he did those things by his Apostles, which were not performed whilst he was present with them. And therefore (8.) upon this account the HOLY GHOST thus given to the Apostles, and those that believed by their word, is called the earnest of the inheritance in their hearts, until the redemption of the purchased possession. 2 Cor. i 22. i. Eph. 14. It was something given them in hand, before his second appearing for full redemption, to assure them they should as certainly receive all that was behind, as they had already received this pawn and pledge of his mighty love. And indeed we have all much reason to think that he will do very great things for us when he appears in his own person, (as the Holy Ghost assures us he will, iii. Act. 19, 20.) since he hath done so much good to the world by the Apostles, his Deputies, who were men like to ourselves. If his Servants brought such blessings to men, then what will the Lord himself bring with him at his coming? If his Ministers restored dead men to life again; the Master sure will bestow a life as much excelling that which they restored, as he excels his Officers. In short, if the people looked so earnestly on two poor Fishermen, when they had cured a man lame from his mother's womb; iii. Act. 12. much more will the Lord of glory draw the eyes of the world to him, by doing astonishing things for his people; when he shall come (as the Apostle speaks 2 Thess. i. 10.) to be glorified in his Saints, and to be admired in all them that believe. He will give such a glory to us, as will be much for his own credit, and reflect glory on himself. He will not so much consult what is fit for us to receive, as what is fit for such a Prince as he to give. He will us with such honour and glory, that it will be an honour to him to have his followers appear in such rich and shining liveries. It will set men into admiration to behold the bounty of his royal favour to them; and much advance the greatness of this Prince, to see such subjects attend him, the meanest of which are Kings. Nor do we strain our fancies, and exalt our hopes above what we can reasonably expect, when we look for such high dignities: for that we shall be admitted into his heavenly Court, and be thus sumptuously apparelled, and magnificently entertained by Angels to wait upon us, and carry us to him, we are assured by the testimony of the HOLY GHOST: which clothed poor men here with a power greater than the most absolute Monarch on earth ever enjoyed; and enabled them to deal greater and richer gifts to men, yea, to scatter them abroad every day as they passed along the streets, or did but spread their shadow over them, than Kings and Emperors could do at their Coronation, or Conquerors at their most magnificent Triumphs. III. And as a farther proof of this, we must observe once more, that the HOLY GHOST gave its testimony of the Life that is in Jesus, and shall be given to us, when it fell down upon the common sort of believers, as it had done upon the Apostles: who were not desirous to keep the miraculous gifts of it to themselves alone, but readily communicated them to others. It was a great wonder to hear the Apostles speak with tongues and prophecy, to see them cure the lame, and restore the blind to their sight, nay, raise the dead to life, only by bidding them live and be well in the Name of Jesus: (things which no Potentates on Earth, as I said before, could bestow, though they were forward to take to themselves the name of Gods, and affected Divine honours:) But it was a greater wonder, to see other illiterate Christians receive the same gifts by the laying on of their hands, and invocation of the Name of the Lord Jesus; who presently filled them with the HOLY GHOST. This was a thing so strange, that they could not but look upon it as a token of the most extraordinary Love of God to mankind; from whence they might expect as much happiness as the word ETERNAL LIFE, I told you, imports. For, (1.) nothing ever discovered the capacity of humane Souls so much as this effusion of the HOLY GHOST: which showed how large and wide they are, and how much they can contain, and to what degree of excellence they may be improved and raised, and that on a sudden, by the power of God. This gave them a strong taste of what was to come; and both made them relish immortal life above all other things, and also put them in hope to attain it, by the favour of that person who had promoted them to such a sight of it, in this vast measure of wisdom and love wherewith they were endued. For, (2.) it could argue nothing less, they might very well think, then that they who wore such eminent marks of his favour, as to have a Crown of life and glory set upon their heads in this world, should be raised to far greater honours in the next, when they should be more capable of his kindness, and nearer to himself. And indeed, (3.) since hereby he dwelled in them, and they became the Temples of the Holy Ghost, they might be confident he would not suffer so holy a place to be pulled down, but in order to the building of it better. And since the Holy Ghost also (4.) wonderfully enlarged their hearts, and made them exceeding desirous as well as instrumental in conveying such exceeding great benefits to others; they could not but look upon it as an undeniable argument of the most bounteous goodness of God; who is far more inclinable to do good than Men can be, and more ready to reward our services then we can be to do our work. And considering moreover (5.) the promise he had made of ETERNAL LIFE, the gift of the Holy Ghost was a marvellous earnest of it, and a kind of beginning of it in their Souls. What? shall an ignorant Seaman be made a Prophet, and speak with all tongues? a poor Tentmaker unlock Mysteries, and indite spiritual Songs and Hymns? a man that yesterday could mend nothing but his Nets, now cure a man of a bloudyflux, or mend a lame leg? a rude Soldier command Devils, and storm his strong holds more easily than a town without walls? Lord, what light is this, might they justly say, which shines in our dungeon! what power is this wherewith we see frail flesh armed! what might which thou hast given to grass and hay! As well may a butterfly think of mounting up to heaven, or a flower attempt to pluck up a cedat, as we poor wretches conceive a thought of effecting such wonderful things. This sure signifies that men are very dear to God, or else he would not thus dwell among them. It may well make us believe there is nothing so great, nothing so glorious promised by Jesus, but he will work it for us; having already transformed us into such noble creatures. As Manoah's wife said to him, xiii. Judg. 23. If the Lord were pleased to kill us, he would not have received a burnt-offering and a meat-offering at our hands, neither would he have showed us such things as these: so might they in this case say, and with greater advantage than she, If the Lord would let us still remain under the power of death, he would not have given such gifts into our hands, (for that is more than to receive the poor oblations we make to him,) nor would he have revealed such secrets to us. He would not have sent us the spirit of wisdom and knowledge, nor raised us to the degree of prophecy, nor put new tongues into our mouths to declare his wonderful works, nor made all diseases submit to our word. All which gifts, with divers others, they had reason to look upon as the earnest of the Spirit, and the Seal of the Holy Ghost, whereby they had an assurance given them (as I hope to show elsewhere) of the everlasting inheritance which Jesus hath promised in the heavens. For they demonstrated, that He who had power thus to alter and advance mean men, and to make them Stuporem mundi the wonder and amazement of the world, could also give that Life which he had promised, by that very power which they felt already working in them. And they also made it evident (6.) that he would bestow it. For there is no more reason that he should thus bestow the Holy Ghost at present, then that he should hereafter give us Eternal Life. His faithful promise is the security for both; our hopes are built upon that sure foundation. If there be any difference between the ground there is for one more than the other, the advantage lies on the side of the hope of Eternal Life. Which there is more reason now that he should give us, than there was for giving the Holy Ghost; even because he hath already done so much for his Church: and there is more reason we should expect it; because, as I said before, we have seen a remarkable instance of his fidelity, in pouring out such rivers of living water, when he sent the Spirit which he promised. And here it comes to my mind, in xi. Isa. that another Wonder, which Abarbinell says the Messiah shall work at his coming, is a Miracle like that of dividing the Red sea when Israel came out of Egypt. Which he endeavours to prove from xi. Isa. 15. The Lord shall utterly destroy (or dry up) the tongue of the Egyptian Sea, etc. that is, says he, of Nile, the great River of Egypt. This our Lord hath done more excellently than they imagine. For it was nothing near so great a wonder, that Israel should be baptised into Moses in the Sea; as it was, that the people who followed Jesus should be baptised into him with the Holy Ghost poured down upon them from heaven. The passing through the Sea, and the Cloud to boot, was not such a certain argument, that Moses would bring them out of the great affliction wherein they had been plunged, and lead them to Canaan, their rest and inheritance; as these rivers of living water, the gifts of the Holy Ghost, and the admirable effects thereof, filling the world with the Glory of the Lord, were an undeniable proof to those who were under its conduct, that Jesus was the person who would lead them to a better rest, in a more heavenly Country, which flows with far sweeter delights than milk and honey. This did, as it were, dip their souls into this belief, and made them sensible that Jesus is the Author of Eternal Salvation; far more than the Sea itself could baptise their forefathers into Moses, i.e. persuade them that he was the Prophet of God who would deliver them, and bring them to the peaceable enjoyments they desired. And therefore, I observe, after the Jews, who quarrelled at St. Peter's preaching to the Gentiles, were satisfied that the Holy Ghost was fallen upon them, even as upon themselves, they had no more to say but this, then hath God also to the Gentiles granted repentance unto life. xi. Act. 18. This they looked upon as the beginning of God's favour and lovingkindness to them, which would conclude in nothing less than the ETERNAL LIFE of which we are discoursing. And so this very Apostle St. John, after he had put the Disciples in mind of the UNCTION they had received, and exhorted them to continue in that Doctrine which it taught, (Chap. two. of this Epistle, 20, 24.) immediately adds that this is the promise which he hath promised us, even Eternal Life, ver. 25. Which was as much as to say, that the Unction by the HOLY GHOST had so perfectly instructed them in the certainty of this great happiness, that it was sufficient to move them to abide in the Doctrine of Jesus: none being able to teach them better, or to put them in hope of any thing greater than this ETERNAL LIFE which he promised, and by the HOLY GHOST assured. It is true indeed, which some are forward to object, that we in these days see not such evidences as those Believers had; the Holy Ghost not inhabiting thus in every one of our Souls as it did in theirs. Nor is there the like reason it should; we being engaged in no such hard services as theirs, which stood in need to be encouraged with the strongest hopes of a glorious reward. They were in deaths often, (as St. Paul speaks,) and therefore were in danger to faint, without a most lively gust of immortal Life. The whole World was their enemy, and with the greatest rage opposed their preaching; which required a clearer sight of the World to come, and a more sensible descent of invisible powers for their assistence and support. From whence we also derive no small benefit: because the more sensible demonstration they had of it, the firmer grounds of hope are laid for us; whose faith relies upon their testimony, and the power of the HOLY GHOST in them. This is sufficient to hearten us in our duty, that our Lord hath given to those, whose testimony we have the greatest reason to believe, such visible and palpable evidences of his being alive, and of his intentions to quicken his servants to Life everlasting with himself. Let us but hearty apply ourselves, upon these grounds, to live by the faith of the Son of God; and we shall find the same Spirit that wrought in them operating in us also, to confirm our Faith and Hope, and make us rejoice in hope of the glory of God. And so much may suffice to have been said of the Witness of the HOLY GHOST, which perfectly agrees with the other two of the FATHER and of the SON: who are all one, you see still, in their Testimony, as well as in their Nature. So I expressed myself in the Conclusion of my former Discourse about these Three Witnesses * Chap. iv. pag. 235. ; supposing these words, though few, would have sufficiently testified my right belief in the Holy Trinity; and that none would have imagined, I waved the farther explication of that passage, THESE THREE ARE ONE, because I entertained a sense of it differing from that of the Catholic Church. I was not conscious to myself of any such Heresy; and therefore had no reason to be solicitous to prevent this accusation, by diverting from the subject I had in hand, unto another Argument. But some, I have heard, have been so unkind, (to say no more) let them examine their hearts from what grounds, as to whisper such suspicions. And therefore I judge it necessary to take occasion here to declare, that I believe these three to be one, in the same sense that all Catholic Writers have done, who have treated of the ever-blessed Trinity. And St. Augustine assures me * L. 1. de Trin. c. 4. , that every one who meddled with this argument before him, intended to teach this according to the Scriptures, That the Father, Son and Holy Ghost enjoy the divine Unity of one and the same Substance, in an inseparable Equality. Haec mea fides est, quia haec est Catholica fides; (as he concludes that Chapter) This is my Faith, because it is the Catholic Faith. We have but one God, because there is but one Godhead; and they that are of him have relation to One, though we believe them to be Three. For this is not more God and that less, nor is this before and that behind, nor are they separated in will or divided in power, nor are any of those things to be found there which belong to divided Being's; but, to speak all in a few words, there is One undivided Godhead in several Persons, as in three Suns cohering together there is one commixture of Light. They are the words of St. Greg. Nazianzen, Orat. xxxvii. p. 601. (whom these Whisperers sure, if they have read him, take for a Catholic Writer,) in his Discourse concerning the HOLY GHOST. To which I will add what St. Aug. again writes in his Book of Faith to Petrus Diaconus, Chap. i. If there should be one Person of the Father, Son and Holy Ghost, as there is one Substance, there would be nothing that could be truly called a Trinity. And again, if as the Father, Son and Holy Ghost are distinct from each other in the propriety of Person, they were also severed by diversity of Nature, there would indeed be a true Trinity, but this Trinity would not be One God. But because it is the Trinity in one true God, it is true not only that there is one God, but also that there is a Trinity; therefore that true God is in Persons Three, but in one Nature One. Thus our Blessed Saviour, Cateches. xi. St. Cyrill of Jerusalem observes, doth not say, I am the Father, but, I am in the Father. And again, he doth not say, I and the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 am one, but, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are one: That we may neither exclude the Son from the Godhead, nor confound him with the Father. One, as to the dignity of the Divinity; because God begat God. One, as to their Kingdom: for the Father doth not rule over some, and the Son over others; (as Absalon who opposed his Father;) but over whom the Father reigns, over those reigns the Son. One, because there is no difference, nor any distance between them: for the Father doth not will one thing, and the Son another. One, because the Son doth not make one thing, and the Father another; but there is one Workmanship of all, the Father making all things by the Son. I suppose this excellent Man will pass for orthodox among our Censurers, though he mention many other regards wherein the Father and the Son (I may add the Holy Ghost) are one, besides that of their Divinity. And therefore I may justly wonder why any should find fault with me (if they be so well skilled in Christian Writers, as, no doubt, they would be thought,) for saying, these three are one in their Testimony, as well as in their Nature. I took it for a Catholic Exposition; else I would have rejected it. And if this was its only fault, that it was too short; I hope they will rest satisfied now that I have made it longer. Unless they be in the number of those, whom a late Pamphlet speaks of, who judge their Brethren as if they had a faculty to see into their hearts; and resolve not to be satisfied with any words they can speak, though in all appearance they have no other design in the world, but only, according to the best of their understanding, sincerely to serve God and his Church. As for those who would have a farther search made into this Mystery, I leave it to themselves, if they please thus to employ their time, after they have considered what the most Catholic Writers have thought of such inquiries. We ought to acknowledge, saith St. Gregory Nazianzen * Orat. xxvi. p. 445. , One God the Father of himself and unbegotten, and One Son begotten of the Father, and One Spirit having its Substance of God: of the same nature, the same dignity, the same glory, and the same honour; in all things the same, but only that he is not unbegotten as the Father, nor begotten as the Son. These things are to be known, these things are to be confessed, within these things we must fix; leaving that long babbling, and profane novelty of words, to those who have nothing else to do. And the forenamed St. Cyrill passes the same sentence on those who curiously pried into this Secret in his days. He that begot, says he, only knows him that is begotten: and he that was begotten of him, knows him that begat him. Believe then that God hath a Son; but how, do not inquire; for if thou dost, thou shalt not find. Tell me first who he is that begat, and then I will tell thee who the begotten is. But if thou canst not know the nature of him that begat, do not curiously ask after the manner of the Son's being begotten. ☜ It is sufficient to piety, to know that God hath only one Son, one naturally begotten, who did not begin to be when he was born in Bethlehem, but was before all worlds. The Holy Ghost hath in the Scripture revealed no more; he hath not told us any thing of the generation of the Son, out of the Father. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Why then dost thou pragmatically inquire after those things which the Holy Ghost itself hath not mentioned in the Scripture? Thou who knowest not all that is written, why dost thou busy thyself curiously about those things which are not written? Let it suffice thee to know, that God hath but one onely-begotten Son. Be not ashamed to be ignorant of the rest; for thou art ignorant of it together with the Angels. Which is the same with what a more modern Writer hath said, Nescire velle, quae Magister Ma●imus Docere non vult, erudita est inscitia. To be willing not to know what our Supreme Master will not teach, is a learned Ignorance. With which I shall content myself; and not envy to those, who have a list to handle these things more nicely, their ignorant Learning. They may venture as far as they please, if they think it safe; but ought not to be angry with those who had rather expect farther discoveries in the other world: where we shall be more knowing by a purer and more perfect illumination of the most high Trinity; O●at. xi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. (as St. Greg. Naz. speaks elsewhere;) and yet more modest, and apt to adore the incomprehensible God, the Father, Son, and Holy Ghost. Whose Testimony is so full to satisfy us there will be such an happy State, that before I pass to the other Three Witnesses on Earth, I cannot but rest a while and consider, what a great way we are advanced towards a strong and settled belief of Eternal Life, if these things be well digested in our minds. If we would but always lay before our eyes these Records, and were as well acquainted with them as we are with our Evidences for our Estates; if they were as fresh in our minds as the words of a Record which we are to plead in some Court, where we have a Cause to be heard, or the Title to our whole Estate tried and determined; I do not see how we should possibly doubt of this Promise which our Lord hath made to his followers, nor how we should lose the joy and comfort of it in this world of sorrows. Let all those who have taken the pains to read thus far in this Treatise be so kind to themselves, as on all occasions to recollect what they have read, and in their quiet thoughts to put themselves often in mind, that the Father hath said this is true, by a voice from heaven at several times: when Jesus was baptised, when he was upon the holy Mount, and before a multitude of people, He testified that ETERNAL LIFE is in him. The Word also hath shown us this glorious State, when he appeared to St. Stephen, to St. Paul, to his beloved St. John; who have all communicated their knowledge to us, and told us that he assured them He lives, and that we shall live by him. The Holy Ghost likewise hath declared this, by coming down upon Him, and upon his Apostles, and upon his faithful ones. And then they cannot choose but rely most firmly upon such ample and unquestionable Testimonies; and be very much affected with this full assurance of Faith which God works in us. There would be no reason, I am sure, why they should not as strongly believe and expect the glory that Jesus will give us, though they do not now see it; as we all do the performance of the promise of any person of known honesty and ability, though at a great distance from us. No doubt the faith of Christians would be immovable, did they ponder these things; they would never call it into dispute, after such demonstrations, whether there be another Life or no. Yea, they themselves would become immovable, and steadfast, and abundant in the work of our Lord; because the very same Witnesses tell them that this is the only way to eternal Happiness, which cannot be compassed by any means but by patiented continuance in well-doing. How well then would it be with them, could we but prevail with all Christian Souls to spend some time every day, in calling to mind what they have heard these Heavenly Witnesses say? If they would but cast up their eyes every morning towards heaven, and think, There Jesus is; there he lives in great honour and glory; there he sits at the right hand of the Throne of God; there St. Stephen saw him; in such glory St. Paul and St. John beheld him; from thence they heard him speak, and make most gracious promises to them; he sent the Holy Ghost from thence to be his Witness; there he is preparing a place for all them that have the heart to follow him; thither he will receive our Spirits to behold his glory; and with him shall all good men live for ever in unconceivable joy: How would these thoughts inspire and ravish their hearts? How would they change and transform them into quite other things? How mean and contemptible would our petty enjoyments, which now so tempt us, seem in comparison with that divine condition? How impossible would it be to persuade us to yield to the breach of any of his commands, and thereby forfeit such happiness? Yea, how easy, sweet and pleasant would it be to do as he bids us, in hope of such an incomparable recompense? I leave every one to make trial of it, that he may be able to tell, if he can, what power and force there is in this settled belief. It is reported by him that writes the Life of Laurentius Justinianus, that when he was a youth, about nineteen years old, which is an age you know most slippery and subject to danger, he thought he saw one day or night (I know not well whether) a very beautiful virgin approaching towards him, and thus addressing her speech to him: Why dost thou, O young man, thus disquiet thine heart, and waste thy strength, in a vain pursuit of many things, whereon thou pourest forth thy affections? why dost thou seek for rest in such trivial enjoyments? That which thou art so desirous of, is in my power to bestow upon thee. And if thou wilt resolye to take me for thy Spouse, I promise to bring with me such a portion of peace and contentment, as no other person can enrich thee withal. The young man, you may well suppose, was much taken with so rare a feature, and such fair promises; which moved him to crave that he might know her name, and the family from which she was descended. To which she answered, I am the Wisdom of God; that is my Name, thence is my Parentage: if thou wilt accept of the offer, I will be thine, and give all I have to thee. The youth, says the story, instantly consented; and after he had drawn a contract between them, thought she took her leave of him, and went away to provide for the wedding. Upon this he awaked, and imagined the Vision instructed him to betake himself to a Monastical life. Which he presently vowed; concluding that in that retirement he was to complete his marriage to the Wisdom of God, when he had quitted the empty pleasures of the World. However fabulous this Story may prove, (which seems to have been composed in imitation of that Vision of Hercules which many Greek Writers mention,) you may make it true if you please. For, behold how the true Wisdom of God, our Blessed Lord and Saviour, presents himself to you. He hath appeared in most admirable beauty and a glorious form to many of his Servants, which they have described and left us the picture of. In his Gospel he is so lively expressed, that we cannot, if we look upon him, but behold him as the onely-begotten of the Father, the brightness of his glory, and the character of his person. Would it would but please you to listen to the offers he makes you, the portion of Life and Glory hereafter, together with true peace and contentment here, which he will assure to you. O that you would but draw a lively image of these things in your mind; and represent the King of glory as soliciting your heart to his service! Do you not believe that it would be infinitely more obliging, than such an apparition as that now named? Would it not more easily make you abandon the sinful pleasures of this world, than the other made him forsake the lawful? Would not the beauty of our Saviour, and the splendour of his glory in the heavens set before your eyes, be more inamouring then any imaginary or real beauty whatsoever? Would not these words of his be more piercing than any other, I will give to him that overcomes, to inherit all things; and, I will be his God, and he shall be my Son? Would it not transport our hearts with joy, to hear that he will be contracted to us; and assure us of such a dowry with himself in the heavens? Would it not make all his commands so far from being grievous, that we should think them sweet and delicious above all the pleasures wherein sensual men are drowned? He can make no doubt of it, that hath not lost his reason; and is able to understand what the difference is between such a certain truth as this, and a dream; and between the commands of our Lord, and the obedience which that youth undertook to perform. Jesus is certainly in the heavens, He sits at the right hand of the Majesty on high, He unfeignedly wishes we would be espoused to him, He will settle an eternal inheritance upon us: and He doth not require us to go into Monasteries and deserts, to live like Hermit's and Anchorets', to immure ourselves from all society; (though if he did, we should have no ill bargain of it;) but only to retire seriously into ourselves, and there often meet with him, to live soberly, righteously and godly while we are in the world, to let no company draw us from his precepts, nor suffer any creature to rob him of our affection. And what a reasonable demand this is, you will then see, when you hearty believe this ETERNAL LIFE which he hath promised. Believe, and then you will think there is nothing too much or too hard to be done or suffered, for the attaining such a glorious Life with our Saviour. Which moved St. Stephen to suffer stoning, and St. Paul to be in deaths often, and St. John to endure banishment in a most desolate Island, and worse things afterward, that they might be so happy. And let us with honest hearts, desirous to be what God would have us, beg the assistence of the HOLY GHOST to guide us in this way of understanding; which we shall find incomparably the best, to settle in our mind a sense of the happiness to come. For when the Soul comes to the perfection of the Spirit, Macar. Hom. xuj. xviii. wholly purged from all affections, and united to the Spirit, the Comforter, by an unspeakable communion, so that by this heavenly mixture it becomes worthy to be a spirit; it is all Light, all Eye, all Spirit, all Joy, all Rest, all Exultation, all Love, all Goodness and Sweetness. It becomes hereby privy to the Counsels of the Heavenly King, and knows his Secrets. It hath a confidence in the Almighty, and enters into his Palace, where the Angels and the spirits of the Saints are; though it be as yet in this world. For though it hath not attained the entire inheritance prepared for it there; yet it is secure from the Earnest it hath received, as if it were crowned and possessed of the Kingdom. Who would not labour then to be so happy, not only hereafter, but also here? Georg. Nicomed. in concept. S. Annae. there in possession, and here in hope? What a work is it to ascend up into heaven? What laborious steps can lead us to so great an height? What are the sweats of this mortal life to those eternal recompenses? By what pains shall we be worthy of friendship with our Maker? How shall we make ourselves a proper habitation for him to dwell in? For he hath said, I and my Father will come and dwell in him that loves me and keeps my Commands. This is the end of the Good we have in hope: this is the heavenly Kingdom: this is the enjoyment of eternal pleasure: this is the never-ceasing joy; the perpetual triumph; the retribution transcending all our labours, nay, all understanding. There are no labours, no not in thought, equal to this recompense of reward. They all fall so infinitely below it, that for mean, for inconsiderable pains, our transcendently-good Lord will give an enjoyment far surpassing all our thoughts. All humane endeavours are of no account, though we should wear out a whole life in them, compared with the future Blessedness. Though we should sustain a perpetual combat all our days, though they should be prolonged to an hundred years, or to twice as much, or thrice, or a thousand times, and all this while we should contend in a virtuous course; we shall seem to have done nothing, when we come to confer it with what we shall receive. And therefore let us gladly, by such small and poor labours, strive to purchase these super-sublime recompenses, and treasure up these never-consuming riches. I call those poor and small, which not only seem so to all; but the perpetual combat of an whole Age, the most unwearied pursuit of virtue, the most incessant and fervent pains in its service. For such are the Goods which our munificent Lord will give in exchange for them, such are the superabundant riches of his retributions, such is the Hyperbole of his lovingkindness and goodness, that for few things, he will give infinite; for beggary, the greatest riches; for perishing things, Goods that last for ever. These let us seek, and, dedicating ourselves wholly to the Lord, make haste to the obtaining so inestimable a Good. Let us consecrate Soul and body to him, and be fastened to his Cross; that we may be worthy of his Eternal Kingdom, giving glory to the Father, and the Son, and the Holy Ghost, for ever and ever. Amen. CHAP. IX. Concerning the Witnesses on Earth; and first, of the WATER. YOU have seen already how many there are that solicit our affections, and persuade us to believe in the Lord Jesus, and hearty consent to him in whatsoever he requires. So many, that how we should deny him, after He himself hath appeared so often with the promises of Eternal Life, and the Father also and the Holy Ghost have commended him to us as the Prince of Peace and the Lord of Glory, it is harder to give any reason, than it is to prove that he is the Son of God, and that in him is ETERNAL LIFE. For, as if these Witnesses were not sufficient, or that we may be born down by numerous Testimonies, there are Three more, who are our Neighbours, (as I may say) with whom we are well acquainted, and whose witness none could ever deny, that speak the very same thing, and affirm it as strongly as the other, that God hath given us Eternal Life, and that it is in his Son Jesus. Let us call them in too, and hear what they say, in the same order wherein we examined them before, in the former business: first taking the Testimony of the WATER, then of the BLOOD, and then of the SPIRIT. Of the WATER. BY Water, I have shown, we are to understand, either that Purity whereof it is the Instrument, which was most eminent both in Christ's Doctrine and Life: or else Baptism, both John's and his own, by which he appeared to be the S●n of God. Let us have so much patience as to hear all these once more, and consider what they say to the point in hand. I. And as for the Purity and Holiness of his Doctrine, there is much in it to persuade us, that he hath Life in himself, and will bestow it upon his Followers. Certain it is that, (1.) it naturally lifts up the Mind towards heaven, and disposes those that entertain it to look for Eternal Life; for which it is but a preparation. For it teaches us to abstract our hearts from this Flesh wherewith we are clothed, and from this World wherein we live, as not worthy of all those thoughts and that care which we are apt to bestow upon them. The very intent and purpose of it, we cannot but see, is to wean our minds from earthly enjoyments, and to take off our affections from the pleasures of sense; to make riches and the praise of men seem little things, and to give us contentment with our portion of present goods, though never so small; in short, ●o render us something like to God himself, whilst we are at this distance from him. What can any man make of this, but that it is a preparation for another life; an Institution which designs to form men, and make them fit for an higher World? Do but take a review of that Compendium which I have drawn of this Doctrine, in my former Book, and you will be satisfied, that it is nothing else but a contrivance to make us heavenly; and intends to guide us to such a Life as is a prevention of Heaven, a beginning of the celestial state, whereby we shall live, in part, as men of another World, and not of this. Which future World, (2.) it is manifest, his heavenly Doctrine supposes; or else it would be so far from that Wisdom which was eminent in him, that it would be the greatest absurdity that can be imagined. For it teaches us, if his service require it, to deny ourselves even in the most innocent and lawful enjoyments of this life; to forsake father and mother and houses and lands for his Name's sake; yea, to lay down our very lives, rather than forsake his Doctrine, and violate his commands. These are express Lessons which his Sermons teach his Disciples: but are things so sublime, so much above the reach of flesh and blood, that it would be the vainest thing in the world to propose them to men's observance, without the hope of something in another life to reward such hard services. He would have had no followers on these terms; had he not made it as plain and evident as the rest of his Doctrine, that He would be the Author of Eternal Salvation to them that would obey him. Men were not so fond of troubles and torments and death, as to expose themselves to the danger of them, if they had not seen the greatest reason to believe, that their Master would recompense their present Sufferings with a future happiness so incomparably greater, that it would be the highest folly to avoid them. None can suppose the Author of such a Religion to be so weak as not to understand, that men would never embrace this profession; unless at the same time that he called them to this high pitch of piety, he called them also, as the Apostle speaks, to his kingdom and glory. And therefore, without all doubt, our Lord took care to preach this as the principal thing, and to give good assurance of a blessed state to come; because without this it had been the most ungrounded and foolish undertaking that ever man went about, to persuade the world to be so mortified, to quit all present possessions, and to part with their lives for his sake. He must have been the most unreasonable of all other men in preaching such Doctrine, and supposed the World void of all reason, if he expected to have it believed; had he not been certain himself, and been able by evident proofs to persuade others, that all those who harkened to him should be no losers, but exceeding great gainers, by quitting all things upon his account. If he had not held this truth in his hands, as clear as the Sun, that they who would follow him should be immortally happy; he might have stretched them out long enough before he had drawn so much as one follower after him. The Trees would as soon have followed him as Men: who would never have stirred a foot in such a narrow path, unless he had shown them plainly that it led to Everlasting Life. Let us consider and illustrate this a little. Would not he expose himself to laughter and scorn, that should earnestly persuade his neighbours to go and labour hard in his fields all day, by which they should get just nothing for their pains at night? Would it not seem a piece of strange mockery and contempt of us, and as strange a folly in him that should invite us to enter into his service, which he confessed would make us sweat, and engage us in many toilsome employments; and when we inquired what wages he gave, should be able to assure us never a farthing that lay in his power or will to bestow upon us? Would they not be equally ridiculous, he that should make, and they that should embrace such a proposal? Might not such a trifler expect rather to be kicked, then to be followed by the multitude? Should we not hear them expressing their indignation in such speeches as these? What? Do you take us for arrant fools? Do you think we are mere Mushrooms? that our brains are made of a sponge, or our heads stuffed with wet straw? What do you make of us? or what have we done, that argues us to be such blocks and trunks as you suppose us? And yet such was the constant preaching of our ever-Blessed Saviour, that if he had not made his promises as plain and certain as his commands, he would have been liable to such language. For he calls men, as you read in that Parable xx. Matth. to a laborious life of piety. From the beginning of his preaching to the end of it, he had no other design. Early in the morning, (vers. 1.) when he first appeared in the world, he went out: and what was it to do, but to hire labourers into his vineyard? At the third hour he went out again, and said to those whom he found idle, Go ye also into the vineyard: (vers. 4.) At the sixth and the ninth hour of his life he still followed the same business. At the eleventh also (vers. 6.) he finds other loiterers, and says to them also, Why stand you here all the day idle? Would they have moved from their place, think you, if he had not agreed with them to pay them for their pains? Would they have returned no other answer but that, No man hath hired us; and not have also added, What will you give us? what shall we gain by our labour? had he not satisfied them about that matter? If there had been no wages to be expected, they had better have stood idle still, or have stayed for some other Master. Had it not been evident, that the Lord of the vineyard was a wealthy person, able to give every man his penny, i. e. a reward for his service; he might have called long enough, and seen his ground all overrun with briers and thorns, before he had procured any labourers to go into it. Certainly, if we will but allow our Saviour to have been a person of ordinary reason and common capacity, we cannot imagine he would have endured so long toil and travel, and walked all the country of Judaea over, to win proselytes to him; if he had not made it as visible, that he would bring men to the blessed sight of God in eternal rest and peace, as it was, that he called them to a Godlike life of piety, righteousness and true holiness during their stay in this present world. We must depress him into the rank of the most witless men; or else believe that He who required so much work from his servants, demonstrated he was a good Master, rich, and furnished with the most ample rewards. And therefore (3.) we may well believe that He came with such Testimonies from above, from the Father and from the Holy Ghost, and intended Himself to appear from heaven as the Author of Eternal Life; without which he could not have gone about to establish such a Doctrine; or if he had, would not have succeeded. One of these Witnesses exceedingly justify the other; and are not to be divided. We have reason to think, a person of his Understanding, who spoke as never man spoke, (his very enemies being judges,) would not have attempted the settlement of such a strict rule of life as his Doctrine contains, without such countenance from Heaven as I have mentioned, to persuade the world that he would lead them thither. Though I must add, (4.) that the strict purity and holiness of his Doctrine singly considered is of great weight and moment to persuade us that ETERNAL LIFE is in him: because this is a part, nay, a principal part, of his Doctrine. Which He, who in all other things that he said was unreprovable, would not have affirmed so expressly and constantly, if he had not been fully assured it was true. Do but observe how this Doctrine is constantly intermixed with all his Sermons. It is the very strain of his Preaching, that if any man would follow him, and do as he did, he should find rest for his Soul; and that God the Father of all would honour those who did him service. xii Joh. 26. This he proclaims in the plainest terms, and the clearest manner. viij. Joh. 12. I am the Light of the World: (Illuminator & Deductor humani generis, as Tertullian excellently expresses it * Apolog. cap. xxi. , the Inlightner and the Conductor or guide of mankind:) He that follows me shall have the light of life; the wisdom, that is, which shall lead him to immortal blifs. And to make this more manifest, let it be noted, (1.) how he proclaims this to every man, iii. Joh. 15, 16. that the Son of man must die, that whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that he gave his onely-begotten Son, that whosoever believeth in him should not perish, but have everlasting life. And (2.) he asserts it with the greatest earnestness, with the strongest and most vehement asseverations. vi. Joh. 47. Verily, verily, I say unto you, he that believeth on me hath everlasting life. He tells them also (3.) with the same assurance, that God had sealed him for this purpose; or set a plain mark upon him, whereby all might see that he was to be the Author of everlasting life. vi. Joh. 27. And observe (4.) that, having told them it was visible, if they pleased to open their eyes, that God the Father had designed him to give them immortal satisfaction, he repeats this Doctrine a great many times in that Chapter; vers. 33, 35, 39, 40, 47, 48, 51, 54, 57 Insomuch that St. Peter concludes at the latter end of that Sermon, there was no Master comparable to him, who had the words of eternal life: ver. 68 And it is farther observable, that he affirms (5.) he came to bring his followers to the greatest happiness. x. Joh. 10. I am come that they might have life, and that they might have it more abundantly. And (6.) that he tells them again, he came to publish this glad tidings by the appointment of the Father. xii. Joh. 50. I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak. And (7.) that he affirms, he hath power to make good what he promises. x. Joh. 28. And I give unto them eternal life; and they shall not perish, neither shall any pluck them out of my hand. xvii. 1, 2. Glorify thy Son, as thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And, lastly, he tells them that he was such a person as might well be credited in all this; since he came down from heaven, and was at that moment in heaven. three Joh. 13. Which he repeats again viij. 23. I am from above, I am not of this world: and ver. 38. I speak that which I have seen with my Father: and ver. 42. I proceeded forth and came from God; neither came I of myself, but he sent me. For which reason he doth not discourse of immortal life as a Philosopher, going about to prove it by reasons and arguments; but only asserts it as one that had Divine Authority, (for which he was to be believed,) and could himself make men eternally happy. This was the only thing that could be disputed and needed proof, that he came from heaven to illuminate the world by his instructions. And this he did not desire they should take upon his bare word, but abundantly demonstrated it: and told them, ver. 28. that after his death they should still see it made more evident that he did nothing of himself, but as the Father had taught him, he spoke these things. For then, as you shall see in due place, God the Father declared all these words to be true by raising him from the dead. These things he said so often, so openly, so confidently, and with such appeals to God, (who bore him witness, as you have heard, and never in the least contradicted what he said,) that we have great reason to believe he did not forge all this: but delivered the mind and will of God as sincerely when he said he would give men Eternal Life, as he did when he charged them to live soberly, righteously and godly in this present world. Certain it is, that He himself believed what he preached, and had no doubt, but a perfect assurance of it; as will appear if we pass to the Second thing which we are briefly to consider, II. His own most holy Life, in the strictest obedience to God the Father. This Abarbinell, in his discourse upon xi. Isa. which I have so often mentioned, makes one of the marks of the Messiah; the perfect temper of his desires and affections, and the direction of them according to the measures of the Divine Law. Which he thinks is the meaning of those words, ver. 3. He shall be of quick understanding in the fear of the Lord. This was so remarkable in Jesus, who was so truly, so completely and constantly pious, that there never was any person so qualified to lay claim to this Dignity as he was. His Life was so free from all blame, such a perfect abstinence from all the pleasures of this world, such a contempt of all that which we think most worthy of our indefatigable labours; that it hath a strong force in it to persuade us, that he indeed sought Eternal Glory, and was fully assured he should be possessed of it for Himself and for all His. Who but a man so persuaded of his Doctrine would have lived in poverty, when he might, no question, by the multitude and devotion of his followers, have made himself incredibly rich? What should incline him to remain all his days without an house so big as a fox or the smallest bird is owner of, but an expectation of that house which is eternal in the heavens? Can any thing move him to give away to the poor all that was given him, but a certain knowledge of great treasures above? We cannot conceive what should make him refuse the dignity of a King, when the people intended to proclaim him; if it were not this undoubted persuasion, that he was the King of Heaven, and should sit down at the right hand of the Throne of God. Would any of those that doubt this, labour as he did, night and day, for nothing? Would any poor man cure multitudes of all diseases, and take not a farthing for his pains? Would any body live, if he could help it, and not know where he should eat the next meal's meat? And who is he that can find in his heart to endure the hatred of the chiefest of the people, and to be in perpetual danger of snares and treacherous designs for the taking away his life, without any hope to be a gainer by it? Is there any likelihood that our Lord would have laboured in such sort, as not to have leisure so much as to eat, and after all that kind pains be content to be called Deceiver and Devil, and to run the hazard of being stoned and killed; and yet have no assured expectation to reap some fruit hereafter from all his toil and trouble? Let him believe it that loves to sting his fingers with nettles, or to roll his naked body in snow: we that have a more tender sense of our own pleasure must have leave to be of another mind. Let any man try to persuade himself to lead such a life; and by his unwillingness he will easily be convinced, that our Lord, who could look for nothing in this world from what he did and suffered, would never have so cheerfully, freely, and without any regret, followed such a course, had he not known as surely that he should be made glorious thereby hereafter, as he knew that he must be made miserable by it here. Ask his Poverty then, and that will bear witness that he laid up treasures in the heavens. Ask his Humility, and that will tell you that he sought for the Glory of God only. Inquire of his Charity and Bounty, his wonderful bounty to all men, and that will bear Record both that all fullness is in him, and that he will not envy any thing he hath to his followers. Let his Contentedness speak, and that will assure you he was possessed of something greater than all worldly goods; which he could tell better how to live without, than others to live comfortably withal. Examine his Labours and pains, his travels and journeys, trace his steps over sea and land; and they will all confess that he sought a better Country, which is an heavenly. Ask him what he meant by his Patience, his willing endurance of all reproaches, calumnies, hatreds, persecutions; and they will likewise conclude in the same testimony, that he had a joy set before him, which made him despise them all. In short, consult his Fasting forty days, his enduring so many temptations of the Devil, slighting his offers, rejecting his counsels; and you can have no account of them but this, that he had indeed the meat that endures to everlasting life; that he verily believed the voice from heaven, which said he was the Son of God; and that he knew he had a greater Glory, than all the Kingdoms of the world which the Devil offered him. And after all this, I suppose there is no considering man but will think the unquestionable belief of such a person as he was, to be of very great moment to settle ours in this weighty business. It is safest for us, without all dispute, to follow the judgement of one so well able to discern truth from falsehood, that he was of as quick understanding in all things else, as he was in the fear of the Lord. We have great reason to think that he was in the right; and was no more deluded himself, than he intended to delude others. There was not the least flaw, as I shown in the former Treatise, that appeared in his Understanding; nor could he be seduced into this belief by any earthly appetite or desire: and therefore we ought to conclude, he was abundantly satisfied, by the most evident demonstrations, that he should live for ever, and be the Author of Eternal Life to others: which, among other reasons, should very much satisfy us. III. Who may farther consider also the Baptism of that famous person St. John the Baptist. That is, his whole Ministry, which is comprehended under the name of his Baptism; as Circumcision sometimes includes the whole Law of Moses. In this we shall find, if we examine it, a plain testimony to the great truth we are treating of, that ETERNAL LIFE is in Jesus for all the faithful. All that Nation who persecuted our Saviour held John for a Prophet, and went to be baptised of him. Insomuch that the wisest of them durst not affirm that his Commission was from men, (or that he taught and baptised the people from a private motion of his own,) but rather that he undertook this office by authority from heaven. Upon which account they were bound to receive his testimony concerning our Saviour, as unquestionable: which they themselves clearly discerned to be a good consequence; and therefore would not reason this matter out with our Saviour, but let it fall to the ground, when they themselves had begun the dispute. Now He testified as plainly that by him we shall have Eternal Life, as he did that he is the Son of God. For, (1.) as soon as ever he began to preach, he told them the Kingdom of heaven was at hand. three Matt. 2. Which language the Jews understood well enough, and therefore never asked what he meant: for so they had learned, out of the Prophet Daniel, to call the Kingdom of Christ. Whose throne was to be erected by an heavenly power, and not by any humane means; and under whose government they expected the greatest blessings that heaven ever meant to bestow upon them. Now that under this name the Baptist comprehends the Eternal Felicity which Christ should bring, is apparent from the exposition which he makes of it, in the following part of the Chapter. Where he tells those who were dubious, that he was not the Christ, but they might shortly expect him; and that when he came, he would gather the wheat into his garner, as well as burn up the chaff with unquenchable fire. three Matt. 12. This he said when the chief of the Jews came to his Baptism: which was a testimony that Jesus, who presently came after him, was to open the Kingdom of heaven, and gather all pious men thither, as wheat into a garner. Which though it denote first of all the Church of Christ, yet must needs include in it the notion of a Church to be made exceeding glorious; because the King of it hath his seat and throne nowhere but in Heaven. And then, (2.) after this the Baptist gave a more express testimony of what they were to expect from Jesus, when he said, Behold the Lamb of God that taketh away the sin of the World. i. Joh. 29. Which words must needs intent (as hath been said already) that He is to restore us to the favour of God wherein our first Parents stood, to take away that which separates between God and us, and to make us capable of Paradise again. And still more expressly (3.) he says, iii. Joh. 36. He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life. Unto which testimony our Blessed Saviour himself appeals v. Joh. 33. after he had been discoursing (ver. 25, 26, etc.) of his power to give life to mankind. Indeed there was a witness, he shows, which in itself was far stronger than this; and that was the Works which he did: but this was a better witness to them, (and therefore our Saviour uses it,) who durst not affirm John's Baptism was not from heaven; whereas they boldly said the works of our Saviour were not from thence, but from the Devil. This is the meaning of those words that follow ver. 34, 35, 36. after his appeal to John's witness; But I receive not testimony from man: but these things I say that ye might be saved. He was a burning and shining light: and ye were willing for a season to rejoice in his light. But I have greater witness than that of John, etc. That is, Though I do not chief rely on any humane testimony, such as John's was, and indeed do not need it, (having one more immediately divine and heavenly:) yet for your sakes, who have a good opinion of him, and own him for a Prophet, and whom I would willingly convince and save by any means, I instance in him so much, and re-mind you of what he said concerning me. That which makes me first of all speak of his testimony, and so often refer you to it, is not, because it is the first and chiefest in its own nature, much less the only testimony I have; but because I think it will be most effectual to do you good: He being in himself a most excellent person, shining among you in great wisdom and zeal; and also by you so esteemed, and received among you (at least for a season) with a great deal of satisfaction. And to this now add (4.) another thing, which I took notice of in the former Treatise, and must here just call to remembrance; that our Saviour himself was baptised of him at Bethabara, a place that denoted him to be the person who should lead men to their Rest, the Joshua that should conduct them into the land of promise: and you will confess this WATER we are speaking of to be the Water of life, which, if we drink of it, will revive and cheer our fainting spirits. If we do but receive, I mean, the Doctrine of the Lord Jesus into our hearts; if we seriously consider it together with the strain of his Life; if we mark the office of St. John Baptist, the end of his Ministry, and the testimony which his Baptism gave to our Saviour; we shall find them all leading us into this comfortable belief, that He is the Prince of life, and that none can miscarry who live as he taught, and tread in his steps; but have good hopes in this world, which shall not make them ashamed in the world to come. iv This Jesus himself also bad his Disciples believe, by the same Authority whereby he baptised and gathered Disciples to himself. Which none could do, I showed you, as he did, but the Christ; in whose days the Jews expected an Universal Baptism and cleansing of the people. Now the very end and intention of his Baptism was, it is very well known, for the Remission of sins, and consequently for Eternal life. This he taught men to believe, and then authorized his Disciples to receive men to these high and noble Privileges, by baptising them in his Name. Upon which followed such a marvellous change in their Souls, they were so enlightened, renewed and transformed, that Holy men doubted not to call this Baptism, (a) S. Cyprian. epist. ad Donatum, & ad Magnum. the Water of Salvation, the Water of Life, and the immortal Nativity (b) Optatus L. v. Nay, St. Augustine informs us, that the Punic Christians called Baptism by no other name then SALVATION; which he thought so proper, that he ascribes it to an ancient and Apostolical tradition (c) L. i de Peccatorum merituis, etc. c. 24. . And Paschasius calls it LIFE, in his Book of the Body and blood of our Lord; where he says of those who died shortly after Baptism, that post perceptam vitam, after they were made partakers of life, they in nothing declined from the way. And for this they had the Authority of our Saviour, who said, after he was risen from the dead, xuj. Mark 16. He that believeth and is baptised shall be saved: and shown St. John, xxii. Rev. 1, 2. a pure river of WATER OF LIFE clear as crystal, running through the midst of the street * So Andraeas Caesar. joins the beginning of ver. 2. to ver. 1. of the new Jerusalem, from the throne of God and of the Lamb. Which is a plain description of the place of Baptism, appointed by God and our Saviour, in the midst of Christian assemblies, (called Streets, because they are the place of concourse,) for the purifying of the world, and restoring us to Paradise again. And he calls his Baptism WATER OF LIFE, because it runs thither; and there we begin to live * S. Basil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. L. de Spiritu S. c. x. , and are admitted to the friendship of God, and put in assured hope that the Life which then gins shall be continued to Eternal life. It is usual with the ancient Writers of Christianity, to speak of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instauration, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transformation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transfiguration of men's Souls in Baptism: by which, says St. Basil, the Soul so glisters, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in Psal. xxix. , God forms it to himself to be as it were his Throne. And so St. Cyprian testifies of himself, in his Epistle to Donatus, that though he was perplexed in so many errors, as made him think he could never be rid of them, and so led away by those vices which stuck close to him, that despairing to do better he began to favour them, as things proper to him: yet when he had received Baptism, a light from above came streaming into him, a celestial breath repaired him into a new man; and after a wonderful manner he was confirmed in those things which seemed dubious, and saw those things clearly which before were obscure, and found a power to do that which he judged not only difficult, but impossible. Now this change which they felt in their thoughts, desires, and passions, as soon as they were baptised, was a powerful argument to persuade them, that they should as really rise from the dead and live eternally, as they were now quickened, when they lay dead in trespasses and sins, to the life of God and true piety. Which was the reason that they chose Easter, rather than any other time, as the most proper season for the receiving the grace of Baptism. So the same St. Basil tells us, that every day, every hour, every moment is a time for Baptism; but there is none so fit, as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exhortat. ad Baptismum. the more proper and peculiar season for it, which is Easter-day. For the day is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a memorial of the Resurrection, and Baptism is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a power granted us to rise again. So that on the day of the Resurrection, we should receive the grace of the Resurrection. And therefore the Church calls on those whom she hath conceived and traveled withal a good while, that now she may bring them forth. This belief they were desirous, by all means, to impress upon men's minds; and would have them look upon Baptism as the seal of a second life * Greg. Naz. Carm. iamb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . In which they could not be deceived; finding such a beginning of it already, as testified the mighty power of God working in them. And therefore St. Paul with great reason alleges Baptism as a public witness to the faith of the Church, about the Resurrection of the dead, and the Life of the world to come. 1. Cor. xv. 29. Else what shall they do which are baptised for the dead, if the dead rise not at all? why are they then baptised for the dead? The Resurrection of the dead was so much the hope of Christians, and Baptism gave such strength to their hope, that when any person, newly instructed in the Christian faith, died before he could receive Baptism, some of his Friends, it is reported from Irenaeus, received it after his departure in his Name. To what purpose do they this? says the Apostle, (if he have respect to this custom,) why do they thus trouble themselves, if they look for nothing after death? This shows, that even those who were mistaken in other things (as in this about baptising for their deceased Friends) thought the dead were not lost, but that there was hope of their future happiness: else they would not still have continued to assist them, and taken all the care they could that they might not be prejudiced for want of Baptism, which in their stead they received. They would not have been so senseless, as to concern themselves to do any thing for those who were gone from this world; if they had not believed another, and looked upon them as capable there of Eternal Life. Into the belief and expectation of which all Christians whatsoever were baptised: which perhaps is all that the Apostle means by this Question, Why are they baptised for the dead? Which Rigaltius * In Tertul. de Resurrect. carnis c. 48. thus interprets, Why are they baptised ut mortui resurgant, that after death they may rise again? why are they asked at the Font, whether they believe the resurrection of the dead? So that for the dead, is for themselves, in hope of what shall follow after death, viz. a blessed Resurrection. Which is the interpretation of St. chrysostom, (as I have observed elsewhere * Aqua Genitalis. ;) who also bids us take notice, how that which they expressed in words, when they professed to believe this great Article of the Christian Faith, was also represented, as in an Image, by the very act of Baptism. In which the going into the water, and the coming out, was a sign of their descending to the state of the dead, and of their ascending from thence to life again. There is no man that is baptised, but by the very rite and manner of it professes to die, at least, to sin, and to rise again to newness of life. This Death and Resurrection (as the Apostle teaches vi. Rom. 3, 4, 5.) is most lively represented there. But this is not all that is intended by it: for even those * Arias Montanus. who in that sense were already mortified and renewed by receiving the Holy Ghost before their baptism, (as Cornelius and his family,) proceeded notwithstanding to receive that holy washing; and by their submersion took upon them the likeness of the dead, and by their emersion appeared as men risen again from the dead. If there were no other death to be escaped but that in sin, and no other resurrection to be expected but that to newness of life; why were they, who had attained these, baptised as dead men? and being already dead to sin, why again sustained they the image of death, out of which they believed and professed they should come? This very action of theirs proves that they looked for another resurrection after death; which is the resurrection of the body. And this profession of theirs was so much the more weighty, as they were the more learned and instructed, being already taught by the Holy Ghost. By whose power they were already dead to sin, and made alive to God; and by whose instruction they professed to believe, that as there is another death, viz. that of the body, so they should overcome it by the mighty power of Christ, raising their very bodies from the dead. There are several other interpretations of this place; as that of Epiphanius * Haeresi 38. , who expounds it of those who received Baptism at the point of death: but I shall not trouble the Reader with them, because they all conclude the same thing, that Baptism was a public profession of the hope of immortality; and a Seal also of the promises of God, not only to that particular person who at any time received it, but to the whole Church, both to the living and the dead. Who, as oft as Baptism was repeated, had an open assurance given them from God, (by whose authority it was administered,) that they should rise again to everlasting life. And so I shall dismiss this First Witness on Earth: which is the more to be regarded, because, though it be not so great in itself as those which speak from heaven, yet to us it is very considerable; and cannot be denied by those who cavil at some of the other. For all men acknowledge the Life and Doctrine of our Saviour to be incomparably excellent; and John the Baptist stands upon record in Josephus for a person of severe and strict sanctity; and the whole Christian Church (who were not so childish as to build their hope on a sandy foundation, but stood immovable (as you shall hear) like a house upon a rock, when all the world stormed and made the most furious assaults upon them,) believed thus from the beginning: as appears by their holy profession which they made when they entered into the gates of the Church by Baptism. The mighty power of which WATER OF LIFE they have thus celebrated with their praises. Greg. Naz. Orat. xl. Baptism is the Splendour of the Soul, the Change of the life, the Answer of the Conscience towards God. It is the help of our weakness, the putting off the flesh, the attainment of the Spirit, the Communion of the Word, the Reformation of God's workmanship, the drowning of Sin, the participation of light, and the destruction of darkness. It is the Chariot which carries us to God, our fellow-travelling with Christ, the establishment of our faith, the perfecting of our minds, the key of the Kingdom of heaven, the foundation of a second life * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orat. xi. . At this the heavens rejoice: this the Angels magnify, as of kin to their brightness: this is the Image of their blessedness. We would willingly praise this, if we could say any thing worthy of it. Let us never cease however to give him thanks who is the Author of such a gift; Greg. Nyssen. L. de Baptismo Christi. returning him the small tribute of a cheerful voice for such great things as he hath bestowed on us. For thou truly, O Lord, art the pure and perpetual fountain of Goodness; who wast justly offended at us, but hast in much love had mercy on us: who hatedst us, but art reconciled to us: who pronouncedst a curse upon us, but hast given us thy blessing: who didst expel us from Paradise, but hast called us back again unto it. Thou hast taken away the fig-leaf covering of our nakedness, and clothed us with a most precious garment. Thou hast opened the prison-doors, and dismissed those that stood condemned. Thou hast sprinkled us with pure water, and cleansed us from all our filthiness. Adam, if thou callest him, will be no longer ashamed: he will not hid himself, nor run away from thee. The flaming sword doth not now encircle Paradise, making it inaccessible to those that approach it; but all things are turned into joy to us who were heirs of sin and death. Paradise, and Heaven itself, is now open to mankind. The Creation, both here and above, consents to be friends after a long enmity. Men and Angels are piously agreed in the same Theology. For all which Blessings let us unanimously sing that Hymn of joy which the inspired mouth in ancient times loudly prophesied. I will greatly rejoice in the Lord, my Soul shall be joyful in my God: For he hath clothed me with the garments of Salvation, he hath covered me with the robe of righteousness; he hath decked me with ornaments as a bridegroom, and as a bride adorned me with jewels. lxi. Isa. 10. This adorner of the Bride is Christ; who is, and who was before, and who will be blessed both now and for ever. Amen. CHAP. X. Concerning the Testimony of the BLOOD, the Second Witness on Earth. THE next Witness which comes in order to be examined is the BLOOD: by which, I told you, we are to understand the Crucifixion and Death of the Lord Jesus, with all the attendants of it. This is a Witness which the greatest enemies of Christianity cannot but confess was heard to speak in his behalf. The stubborn Jews, who will be loath to grant that a voice from heaven declared him the Son of God, cannot deny that their forefathers imbrued their hands in his blood. For in the Babylonian Talmud * Vid. Horae Hebr. in Matt. p. 3●9. & Tzemach David ad an. 3761. it is delivered as a tradition among them, that they hanged Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the evening of the Passeover: and that a Crier went before him forty days, saying, He is to be carried forth to be stoned, for conjuring and drawing Israel to Apostasy. If any one can speak any thing for him to prove him innocent, let him appear. It is an hard matter to have any truth from these fabulous people, without the mixture of a tale together with it. When they cannot gainsay what we believe, that their Nation were the great Instruments of his death, they endeavour to find false reasons for so villainous a Murder. But they granting that his Blood was shed by them, we shall soon prove it was for another cause; even that which is recorded in our Books. Which none ever undertook to confute, though they were put forth in the face both of Jews and Romans: who might long since have exposed our Religion to shame, if Pontius Pilate could have averred out of the Records of the Court where our Saviour was judged, that things were not so as his Disciples have related. And that this Blood of his so shed, and upon such an account as we have received, is of very great force to induce us to believe another World, and an eternal Happiness there for us with Jesus, I am now to demonstrate; and shall easily make good, unless we will entertain such low and slight thoughts of him, as no man can suffer to lodge in his mind, who attends to the Doctrine he preached, and all the arguments which prove him to be the Son of God. That alone indeed is sufficient to justify all that he preached; particularly, that God by him will give Eternal Life to those that obey him. If he be so nearly related to God, (as even his Bloody Death, I showed in the former Treatise, proved him to be,) we may believe him when he says that, As the Father hath life in himself, so hath he given to the Son to have life in himself. But I shall wave this general way of reasoning, though undeniable; and offer some things more particular to every one's serious consideration. I. It is apparent by the whole story, which it would be too long to relate, that to lay down his life was an act perfectly voluntary in our Saviour, who, if he had pleased, might have avoided it. He might have chosen whether he would have died or no: for no man (as he said x. Joh. 18.) could take his life away, but he laid it down of himself; openly professing, I have power to lay it down, and I have power to take it again. He need not have fallen into their cruel hands, it is plain, unless he had freely consented to it. And when they were about to apprehend him, many legions of Angels were ready for his rescue, if he had pleased to lay his commands upon them. xxvi. Matt. 53. Nay, when he made the Soldiers feel his power, so that they went backward, and fell to the ground, (xviii. Joh. 6.) he could withal have escaped and gone his ways, as he had done at other times; when this reason alone is given why they did not apprehend him, as they attempted, because his hour was not yet come: seven. Joh. 30. viij. 20. that is, He did not see it to be the fittest time for him to resign up himself to their power. Now it cannot enter into man's deliberate thoughts, that he would have so freely, without any constraint or resistance, given up his life; especially when by preserving it he might have lived in great repute, esteem and admiration of the people, yea, have been honoured for escaping out of the hands of his enemies; if he had not been sure of ETERNAL LIFE and a greater glory in the Heavens, which he should win by going so willingly out of this present world. He that saved others, could surely have saved himself, and spoiled their jeer; (xxvii. Matt. 42.) if his will had not been otherwise resolved. He that raised Lazarus from the dead, could have more easily struck all his opposers dead at his feet; if it had been his pleasure. What should make his will then thus bend upon death? What hindered the putting forth of his power for himself, which it is manifest he so often used for the benefit of others? What could move him so tamely, like a Lamb, to give his throat to the bloody knife, and to hang so meekly upon an infamous cross; if it were not the contemplation of an incomparable felicity which he hoped to obtain, by his Obedience to God, and bearing witness to the Truth? All men of sense cannot choose but look upon this as an undoubted Argument, that he himself steadfastly believed, and had good assurance of, the truth of what he preached. For who is there that can find in his heart to die, and die in such a manner, so painfully and with such ignominy, for that which he thinks in his conscience is false, nay, does not know to be certain? It is next to an impossibility, that any man in his wits should so far forget himself, as to be forward to throw away all he hath, against the strongest inclinations and persuasions of nature, which abhors death, and most of all a cruel and disgraceful death, merely to justify a lie; which humane Nature is ashamed of, without the help of torments to make it odious. There have been sundry examples of rashness and foolish boldness; but none can be produced, nor easily imagined, of such an one as this. For what can a man propose to himself, who lays his life at the stake, to make good that which he believes hath no truth in it? What can he hope to get by such a mad resolved obstinacy? No man attempts any thing without an end; much less will he expose his life to the least hazard, without a cause of some moment. What can you see then in this case weighty enough to be cast into the balance against a man's life, which should make him sacrifice it freely, as our Saviour did? Riches, and all the Pleasures they can provide for us, could be of no consideration; because they will do a man no service when he is dead, and our Saviour had no posterity to whom to leave them. Honour and Fame also seem to be of as little value; for what satisfaction is it to be talked of in the world, when we have left it, and hear nothing of what is done in it? Yet this is all that can be imagined to have any power in this business. One may possibly, you may fancy, for to get a great Name in the world by being the Author of a new Opinion or Sect, throw away his life; though he know that he doth but broach a lie. A strange supposition this is, which a man in his right senses, one would think, should not be inclined to make. But since some have pretended it is possible, I shall briefly show that it could have no hand in our Saviour's Sufferings. As will appear if we consider, either the Circumstances of his Death, or the quality of his Doctrine, or the manner of his Life. II. The Circumstances of his Death were such, that if they be but a little examined, you will presently find there is no place for this conceit. For (1.) it stands upon good record, that He himself knew of his death beforehand, and foretold it, with the manner of it: and yet was so far from endeavouring to avoid it, that he went of his own accord to the very place where he knew they would come to apprehend him. This is a plain declaration that he was no Impostor. For though you may fancy a man tickled with so much vainglory, that he will not stick to embrace death, when he cannot evade it, rather than unsay what he hath published, though he know it to be false: yet this is all that can with any colour be supposed. No such person can be conceived willing to seek death, to offer himself to it, to go to the very place where he knows it waits for him, (when he may as well avoid it,) and designedly put himself into those hands which it is apparent are resolved to kill him. No; though fame be his design, yet the preservation of his life, without all doubt, is his greater concernment: and if he can, he will enjoy both, his fame together with his life. But if any body will be so extravagant as to fancy, that He might intent to get fame, even by running himself into this danger; let him observe farther, (2.) what our Saviour met withal in his passage to his death, which would have stopped such vain forwardness. For there was something so dreadful appeared to him in the way to his Passion, that when it approached he fell into an Agony. A great horror seized on him, which declared how much Nature was against his proceeding. Whose strong and violent inclinations would have prevailed against a fancy and vain humour; if he had not known that he was engaged in a good Cause, and did not deceive the World. Such terrible apprehensions as then presented themselves, would have made him take the opportunity of the night, and consult for his safety; if he had been a Deceiver, and not very well assured that this was the way to everlasting Life. And then, if you consider again (3.) that he was not hastily hurried to the gibbet, but had a long time to weigh what he was about to suffer; it will seem incredible that he should not repent of his obstinacy, if he had been conscious to himself of any falsehood. For though in a sudden heat of mad zeal a man may be supposed so foolish, as to maintain an untruth with the hazard of his life: yet the sight of long-continued torments set a great while before his eyes, would make him in all likelihood confess the truth. But (4.) that which quite overthrows this idle supposition is, that the kind of his death was such as could procure him nothing less than glory and fame: there being nothing more infamous and reproachful then to die like a vile slave upon a Cross. This he could not but foresee would expose him to the scorn of all the World; did not something else gain him more credit than this could do disgrace. And so it proved afterward; notwithstanding all the Miracles he had wrought, his Crucifixion was the laughter of the Gentiles, and a stumbling-block to the Jews. From whence we may conclude that, if we will but allow him to be a man of common sense, he would not have taken this way of all other to procure fame. No course he could have thought of to propagate his Doctrine would have been more mad than this; if it were not taken, as in all reason it ought to be, for a token of his sincerity and truth in what he preached: which would be published, he knew, to his immortal honour and glory in all the world. But dying such a death as he did, there could be no hope, it must be farther considered, (5.) that his Doctrine should be so much as published by his followers, much less received by others; unless he were both sure himself that it was the truth, and that he could make the truth of it appear to them. And then what would have become of all the glory, for which it is supposed he might be tempted to part with his life? All that he could do to secure his Disciples, that he preached nothing but the truth, and to encourage them also to preach Christ crucified, (which was a most odious and dangerous undertaking,) was to tell them that He would rise again the third day, and appear alive to them. Now it is as manifest as the Sun, that, if he knew himself to be an Impostor, he could have no hope that God would raise him up again: and it is as manifest on the other side, that, if he did not rise again, there was no hope that his Apostles would preach him, because he had proved himself a liar: and if he was not preached by them, there could be no hope of glory and fame: and, consequently, he would never have died in expectation of that, which, if he did but abuse the World, he knew could not possibly attend upon his Name. For it is visible, it must either have been buried in silence, or else remembered with reproach; He himself having blasted it, by failing in the performance of his word. But I have said enough of this, and therefore shall consider only one thing more, (6.) what it was that comforted our Saviour and supported his spirit upon the Cross. Was it the hopes he had to be cried up by his followers, and magnified , when he was dead and gone, for a man of an invincible spirit? No; He comforted himself with the thoughts of his own integrity: He humbly addressed himself in prayer to God: He relieved himself with the thoughts that he was his Father; to whom therefore he commends his spirit, and breathed out his Soul in a pious confidence that He would receive it, and glorify him in the heavens. For a little before he suffered, he lift up his eyes thither, as St. John testifies, and said, Father, the hour is come; glorify thy Son, that thy Son may glorify thee, etc. I have glorified thee on earth, I have finished the work which thou gavest me to do: And now, O Father, glorify thou me with thy own self, with the glory I had with thee before the World was. xvii. Joh. 1, 4, 5. And when the moment of his departure was come, and he was just expiring on the Cross, He cried out with a loud voice, that all might hear him, Father, into thy hands I commend my Spirit. And having thus said, he gave up the ghost. He that shall impute all this also to vainglory, we may rather conclude takes a pride in cavilling and contradicting; and hath lost all sense of the Nature of man, which finds no inclinations in it to be thus audacious. For how can he repose any hope in God, who at that very instant when he expresses it is committing the greatest open affront unto him imaginable? Our Blessed Saviour was ever a devout worshipper of him, and in all his ways acknowledged him: and therefore since he did thus seriously betake himself to him in his sorest distress, it is apparent he was persuaded of his own sincerity and truth: which God the searcher of all hearts knew; to whom therefore he appeals, and was confident he should live with him for ever, and be able to give Eternal Life to others. III. But what need is there to insist any longer upon such considerations as these, when his Doctrine (which is the Second thing I mentioned) is so holy and pure, so heavenly and divine, that the constant preacher of such things could not be guilty of so great an impiety, as to call the God of heaven at last to bear witness to a known untruth? No; it condemns lesser lies to so severe a punishment, that to say, he was sent of God with the words of Eternal life, nay, was the Way, the Truth, and the Life, when he knew he was not, deserved, according to his own sentence, the heaviest condemnation. To which if you add the manner of his Life, which was the last thing, it will complete the Demonstration. For it was so perfectly conformable to his Doctrine, that we cannot but think he believed it; and so could not die with a lie in his mouth. Particularly, it was so free from all covetous designs, and from hunting after the applause and praise of men; that it is incredible he should seek that by death, which he had despised through the whole course of his life. If he was so thirsty of vainglory, as to lose his life for it; why did he not make it his business to win all he could of it, while he lived? Why did he not lay the foundation of his after-fame, by insinuating himself, in the most diligent and men-pleasing manner, into the favour of all the Jewish nation? and conform himself so perfectly to their humour, that they might have presently made him their King? Nay, why did he not accept the offer, when the people intended to advance him to the throne? This had been a more likely way to honour and renown, if that was all his aim, than the lifting him up upon a Cross. He might have hoped to build a lasting glory on the love of the Scribes and Elders of the people: whereas this infamous death, he could not but see, would make him so odious, that it would rob him of all men's good word, and quite frustrate the design of winning a reputation among men. This is a truth of which I presume, by this time, the most suspicious and unbelieving are convinced: who cannot but confess that the voluntary death of such a person as this, and a death so horrid and ignominious, is a plain testimony of his sincerity; and proves, beyond any reasonable contradiction, that he did not invent his Doctrine himself, but believed it to be of God; and did not seek to gain any thing by it but immortal life and glory in the world to come. VI Now that we must needs be great gainers hereby as well as himself, will appear, if you consider that he came into the world on purpose to do mankind good, as the business of his whole life testifies. He went about doing good, and sought all occasions of obliging even the most ungrateful. He had compassion on every body he met withal, and never denied a cure to those that begged it; though they were never so poor and contemptible. He employed his Disciples also, who attended on him, in the same charitable works, of healing all manner of diseases, and easting out unclean spirits. He bade them go, and speak peace unto every house into which they entered. And as for themselves, he professed the greatest love imaginable to them, as they themselves have recorded. He called them his Friends, and did not use them as Servants; nay, his Children, and at last his Brethren: which are all terms of much kindness and tenderness, which he ever expressed towards them. From whence I conclude that, unless he could have served them better by his death then by his longer life, he would not have so soon and so willingly gone to the Cross, and there left these dear Friends, for whose sake he had hitherto lived more than his own. If he had not died for their sake too, and been certain he should thereby show more love to them, and do them better service than any other way; he would have been as much inclined to stay still with them, as they were to desire it. He saw how loath they were to part with him; and with what sad countenances and troubled spirits they received the news. He was encompassed with sighs and groans when he did but mention it; for sorrow (as he speaks xuj. Joh. 6.) had filled their hearts. Would not this have moved a heart less tender than his, to alter this resolution, when it was in his power to stay longer with them? How could he endure to see their tears flow so fast, when he was able to dry them up with the speaking but one word, that he would not leave them? If he had not been sure that he was going, as he told them, to his Father, and that it was on purpose to prepare a place for them, which ought to have made them rejoice rather than weep, because he would come again, and receive them to himself, that where he was, there they might be also; (xiv. Joh. 1, 2, 3, 28.) without all doubt his great love would have yielded to their prayers, and commanded his power to prolong their happiness in his company. He should be able, he verily believed, to do greater wonders for them, and bestow greater blessings upon them, if he did not hearken to their importunities; or else we cannot but think (if we measure him by ourselves) he would have still continued with these his dear Companions: especially since none, as he professed, could snatch him from their society, but it was his own free choice to leave them. V And he earnestly desired them to believe as much, and to look upon his BLOOD as the Seal of a New Covenant, which contained better promises then the former, between God and men. So he said, just before his death, when he spoke of the Representation of it, This is my BLOOD of the New Testament (or Covenant) which is shed for many for the remission of sins. xxvi. Matt. 28. And so the Apostles believed and spoke of his BLOOD in the same terms; when by his resurrection from the dead they saw that it was the BLOOD of the Covenant, x. Heb. 29. and that he was most eminent for this above all other things, as the expression is xiii. Heb. 20. where the Apostle calls him the Shepherd of the sheep, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who was great in the blood of the everlasting Covenant. Now this is one Article every body knows, (one of the promises contained in it,) that we shall as certainly have Eternal Life, as Israel in due time was brought to the possession of the good Land God promised to their Fathers. Abraham, you read xv. Gen. 7. had the word of God for it, that he would give his posterity the Land of Canaan, into which he had brought him out of Chaldaea. And when he made so bold as to ask how he should know that this was true, you find (ver. 9, 10, 11.) that God passed this promise into a Covenant, which was made by the blood of sundry beasts: whose bodies being divided, and the halves laid one against another, a smoking furnace appeared and a lamp of fire, (representing a Divine Presence,) which passed between those pieces, (ver. 17.) according to the custom in those days of making Covenants, by the parties going between a beast so out asunder. In like manner our Blessed Lord and Saviour promised more than once or twice the Kingdom of Heaven to all his followers, most earnestly entreating them to believe it. And lest they should doubt of it, he proceeds at last of his own accord to engage himself to bestow it, by entering into a solemn Covenant with them. Which was ratified, not by the blood of beasts, and the cutting their bodies in pieces; but by his own most precious blood, and by suffering nails to be thrust through his own flesh: that he might confirm us in the belief of his promise of an eternal inheritance. ix. Heb. 15. VI And great reason there is we should be confirmed by it in this belief. For what could he do more to assure us he meant as he spoke, then to seal it with his blood? The Apostles justly took this to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an eminent testimony or WITNESS to the truth of that which he preached. So you read 1 Tim. two. 6. He gave himself a ransom for all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a testimony in due time. That is, He became the price of our Redemption, and, like the Paschal Lamb, his blood saves us from the destroyer, and assures us God will bring us to our Eternal Rest; of which we cannot reasonably doubt, since his giving himself thus to die for us is an evident testimony of God's great love to men, and of his will (which he spoke of before ver. 4.) to save all men; by pardoning their offences, and bringing them to Eternal life for Jesus his sake. His bloody death was an unquestionable Witness, as St. John here calls it, of the truth of his promise; which he confirmed and sealed in this solemn manner, by dying on the Cross to verify it. And this he did at that very time, or season, which was most fit and proper for such a business: (just when the Prophets said he should do it:) for in those days (as we read two. Luk. 38.) they looked for redemption in Jerusalem. And he could not satisfy their expectation by any better means then this: which was illud Testimonium, as Erasmus renders it, that Testimony, that remarkable Witness which none can justly question. For it is taken by all for certain, that He doth not intent to deceive, qui morte suâ fidem facit, who seals what he saith with his blood. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Testimony, I may add, or WITNESS to the truth of what he preached, was most properly his own Testimony. There were sundry others; but none, while he was on earth, so peculiarly his as this: which was all he could do to justify himself and his Doctrine. The Voice from heaven was a Witness, as you have heard; but that was the testimony of the Father. His Doctrine was a Witness; but he saith of that, it is not mine, but his that sent me. seven. Joh. 16. His Works or Miracles were a Witness, as he says v. Joh. 36. but in the same place he adds, that they were the works which his Father gave him to finish; and xiv. 10. My Father doth the Works. But as for his most precious BLOOD, it was that, and that alone, whereby He himself witnessed the truth to us. For this cause he came into the world, as he tells Pilate, xviii. 37. and it was a free act of his own: for which reason he is said to give himself for us, and to lay down his life; there being none, as I said before, that had power, without his consent, to take it away from him. And therefore it may well be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That testimony, whereby He more peculiarly witnessed, that this was the will of him that sent him, that every one who saw the Son, and believed on him, should have everlasting life. This he preached all his life, and he justified it to be true by his Death. When they would have had him revoke what he had said, and deny that he was sent upon this message by God, he maintained it to the last drop of his blood. Which was as much as could be done for the verifying of his Doctrine, and assuring the World that he sincerely published the will of Heaven. For who can do more than die for the truth which he asserts? But he having thus attested by dying, that which God the Father had witnessed before in his life-time by voices from heaven, by signs and wonders, and such like things; it pleased the same Father Almighty to give a more illustrious testimony to Him, and to the truth of his Doctrine, than ever had been given either in his life or at his death: and that was by his Resurrection from the dead. Which is commonly in the Holy Scriptures ascribed to him, and made his work; (two. Act. 24, 32. i. Ephes. 17, 20. etc.) and evidently proved all that I have said, and more too. For it shown, that as he was not a deceiver of others, so he was not deceived himself. God hereby bad all the World believe what he had preached; and no longer make any doubt of that which he had testified, even by his own BLOOD, to be his heavenly Truth. But of this more in its proper place. VII. Let us now consider, that those persons whom our Saviour bade all men hear, because they were sent by him, as he was by the Father, have told us, (and the event proved it true,) that this BLOOD was shed to make peace; as you read two. Eph. 14, 15. That is, to reconcile Jews and Gentiles together, between whom there had been very long differences, so that of twain they might become one new Man; and both serve him in the same Religion, and partake of the same privileges. What force there is in this to prove the right we have to Eternal Life you will soon see, when I have noted, that the intention of God to bring all the World to share alike in his divine favour and love, which had been so much enclosed in the Jewish Nation, was notably proclaimed by the rending of the veil of the Temple in twain, just when the veil of our Saviour's flesh was torn, and he yielded up the ghost, xxvii. Matt. 50, 51. This was a plain indication, as Photius * Epist. cxxv. , the famous Patriarch of Constantinople, hath truly observed, a Symbol and Presignification, to use his words, of the overthrow and desolation that was coming upon that Temple, and the Worship therein celebrated. How could it be otherwise construed, when that place wherein their most holy rites were performed, and their most venerable mysteries kept from the eyes of the vulgar, was now laid open and exposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as his words are, to common view and profanation? This was a preface, as he calls it, to the utter subversion and extinction of the rest of their Ordinances, and their legal Worship. The consequence of which was, as he likewise notes, that the knowledge and service of God according to the Law, which had been so long circumscribed and shut up in one city and country, being to be abolished; that worship which by the Passion of our Saviour was revealed, was to be established, and spread to the uttermost parts of the Earth. And therefore the rending of the veil did as good as proclaim to all the world, and cry with a loud voice, saying, Come hither and behold the invisible things. Come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the sight of the divine Mysteries, from whence you have been so long excluded. Here is free leave for you all to enter, who have as much right as any to that which before was inaccessible. And since this most holy place was a type of Heaven, (God commanding Moses to make all things according to the pattern in the Mount,) the shutting up of this from the people, and hiding the things contained in it, by a veil drawn before their eyes, was an acknowledgement that by the legal worship there was no entrance into the heavens; but the way was unpassable by those that stuck only to its rites and ceremonies. And therefore the tearing of this veil by the death of Christ signified as plainly, that the obstacle was removed; and preached to the world, as with the sound of a trumpet, that every one of us, by his BLOOD, may hope to come thither. For He that emptied himself for this very cause, as the same Photius writes, and took upon him our flesh, and suffered all things for our sake, Christ, I mean, our God, hath opened a new passage into the kingdom of heaven, by his life-giving death. Which both dissolved that old Religion, (as the very same thing you see foresignified,) and introduced such an one as will certainly bring us into the high and holy place, whether Jesus our forerunner is entered for us. And that this tearing of the veil in sunder was the effect of our Saviour's passion and precious Blood-shedding, is visible from the relation which the Evangelicall story makes of this Prodigy. So I call it, because you read that it was not rend from the bottom to the top, as it would have been if the Earthquake (as some may be prone to suspect) had been the cause of it; but from the top to the bottom. xxvii. Matt. 51. This evidently shows, it was an hand from above that made this breach: which following immediately upon our Saviour's giving up the ghost, was as sensible a token that it depended upon no other cause but that. The most impious are not able to devise any other reason of so strange an accident. Which could have no natural cause, (as an Earthquake may,) but proceeded from a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Photius his phrase is) Divine vengeance, which gave the veil this stroke, and cut it quite in two; as an indelible proof that it was the BLOOD of an innocent person which they now had shed. And indeed the Earthquake, there mentioned, was so far from being the cause of this rent, that it followed after it: that Power from on high which first slit the veil, next of all shaking the earth, and cleaving the rocks in sunder. To which I think it may be fit to add, that the Jews themselves tell us, the gates of the Temple used, after this, to open of their own accord forty years before its destruction * Tzemach David add an. 3785. . Which made R. Jochanan ben Zaccai cry out, O Temple, Temple, why dost thou affright thyself? I know that thou shalt be destroyed in the end; for Zachariah prophesied of thee, Open thy doors, O Lebanon, that the fire may devour thy Cedars: xi. 1. Which new prodigy, confessed by many of their Writers, together with the extinction of the Lamp that used to burn there, was a witness that God was going away from that place, and intended no longer to dwell in it; but would show his Glory, which for many years had heretofore filled that house, to all the Earth. Now then, if the Partition-wall was thus broken down through the BLOOD of Jesus, and all laid open and common, that we might enter upon the possession of the Divine promises as well as others; it is certain, by the Witness of this BLOOD, that there is an Heavenly Inheritance for us, for Earthly there is none. Either we must obtain Eternal Life by him that died for us, or nothing at all. For there is no land of Canaan, nor any thing like it, given to us Gentiles, who are now called to inherit the promises. We have no assurance of any worldly purchases; no portion of money, vine-yards, olive-yards, or other goods of that nature, assigned to us, as there was to the ancient Israelites. But quite contrary, they that enjoyed the very first-fruits of the Divine Love, were told that every one who would live godly in Christ Jesus must suffer persecution; and take up their cross, and forsake all, if they would be his followers. Accordingly we have examples of those who sold their lands, and when they had done, gave away the price of them: so far were they from thinking of any temporal rewards. Undoubtedly then, the Blessing which Jesus purchased for us by his BLOOD, whereby he laid waste all former enclosures, can be nothing else but great Possessions in another World; where we have the promise of an eternal Inheritance. This we ought to expect with the most assured confidence: for we cannot make any doubt of it, unless we will look upon the BLOOD of Jesus as more ineffectual than the blood of bulls and goats, whereby they held the Earthly Canaan. VIII. And now let us once more look upon the BLOOD of Jesus, as the blood of a Sacrifice; whereby all Covenants were anciently sealed, and without which there could be no entrance, no not for the Highpriest himself, into the Holy place where God dwelled. Those inspired persons, whom, as I said before, our Saviour bids all men hear and reverence, frequently call his Death by this name. And common reason also leads us to have the same thoughts of it. For if it was not the BLOOD of the most precious and acceptable Sacrifice which He offered upon the Cross, how could it put an end, as it hath done, to all the old Sacrifices, which had stood so long by God's appointment; and make all the blood that was afterward offered of no force at all for their preservation from ruin? That it did so, is manifest by the experience of near sixteen hundred years. And the Hebrew Writers themselves confess, that the scarlet tongue, (as they call it) that is, the list of that colour and figure, which was hung between the Scape-goat's horns, or, as others will have it, at the door of the Temple, and always used to turn white, according to that in Isaiah 1.18. would never alter for forty years before the destruction of the Temple, but still continued red on the great day of Expiation. Which if it be true, (as we have their own faith for it,) was a shrewd token, that their most excellent Sacrifices were now able to do them no service; and that their Sins were of so deep a dye, having crucified the Prince of life, that nothing in the old Religion could purify them. In vain did they expect to hear that tongue speaking peace to them, which was wont to publish good tidings; for it still looked as red as blood, and told them there was no hope for them but in Jesus, who alone could make their crimson sins as white as wool. By his bloody Death they might sue out a pardon of those very crimes which they had committed against himself. For it being a Sacrifice, was for the remission of Sins: or else the World had been in a worse case than it was before, now that all other Blood to cleanse them was quite taken away. And there was no reason to doubt but God was perfectly well pleased and satisfied with this one Sacrifice of his; else he would not have raised him from the dead, nor admitted him into the heavens, where, as He himself hath since declared, he appears in the presence of God, and by virtue of his Sacrifice makes perpetual intercession for us. Now this plainly infers (as hath been said before) the hope of Eternal Life. For if there be remission of sins, than we are restored to the state of innocence again. We are put into the state and condition of the sons of God; and there is nothing to hinder our being re-possessed of Paradise and the Tree of Life. To which we not being restored in this World, it remains that we be admitted to it and reinstated in it in another. IX. Unto all which let the consideration of the time be added when our Saviour suffered: for that is not without its instruction in this business, but contributes something to the confirmation of our faith. It was at the Feast of unleavened Bread, (as they themselves cannot deny,) a solemn time appointed by God to be observed at their departure out of Egypt; when they were ransomed by a mighty hand, and purchased to be God's peculiar people, and began their journey towards the Land of Canaan, which he had promised to their forefathers. At this Feast, it is well known, a Lamb, immaculate and pure, was ordered to be slain; whose blood was that which saved them from the strokes of the Angel of Death, who destroyed the Egyptians. Now our Lord, the Lamb of God without spot and blemish, the Lamb of God that takes away the sins of the world, (as St. John Baptist testified,) being slain at this very time, and hanging on the Cross after the same fashion wherein the Paschall Lamb was wont to be killed; it was a Testimony clear enough, to those that observed and laid things together, that his BLOOD was their ransom from a greater slavery, and was shed to deliver them from eternal death and destruction; and, after they had traveled a while through the wilderness, as I may call it, of this world, and overcome there all difficulties and temptations, would procure their entrance into a better and more glorious Rest then that wherein they were. The Holy man who writes the Epistle to the Hebrews proves unanswerably, (chap. iv.) that the Rest into which Joshua brought the Children of Israel, was not all that good men expected, and which God intended to bestow upon them. For if that great Captain had brought them to their final Rest, there would not have been mention made by the inspired Psalmist, many years after their settlement in Canaan, of another Rest, which, as the words there are, remaineth for the people of God. Now who can pretend to be the Captain of their Salvation, to conduct them thither, but only our Blessed Saviour? whose Name is the same with that of the ancient Joshua or Jesus; who was baptised at that very place where they entered into their Rest in the promised Land; to whom the heavens there opened, and God the Father spoke by an audible voice, and the Holy Ghost fell down in a visible shape; who at last, after many promises and assurances that he would bring them to the heavenly Country, was offered at that very time when their forefathers began their travels to their restingplace; and hereby sealed what he had promised by his blood, as God the Father sealed to it by divers acts of his, that He was a Lamb without spot, an offering and a sacrifice to him of a sweet-smelling savour. Well might St. Paul call him our Passeover that is sacrificed for us. 1 Cor. v. 7. For it is as visible that he was slain for the salvation of mankind, as that the Paschall Lamb was slain for the preservation of Israel: and that as the destroying Angel passed over those houses where he found the blood of that Lamb upon the door-posts, and spared the lives of the inhabitants; so all those Souls that are sprinkled with the blood of Jesus (i e. believe on him) shall be delivered by him from perishing, and preserved to eternal Life. Which Salvation he procured by offering himself freely as our Passeover; that is, for the like end (but as much excelling as Eternal life doth temporary) for which the Paschal Lamb was sacrificed. And he made his sacrifice the more remarkable, by offering it at that very time when the other was offered, and when they themselves expected it. For some of the Jews say expressly, which adds much weight to this observation, that on the same day of the month Nisan Israel shall be redeemed in the days of the Messiah, Vid P. Fagium in xii. Exod. 13. on which they were redeemed when God wonderfully brought them out of the land of Egypt. Now our Saviour made good his word, which he had often passed, that he would give them his very flesh to eat; whereby they might feast with him, as they had done that day on the Paschal Lamb. He gave them also his very blood to drink; which was the price of their redemption, that which saved them from the destroyer, and overcame those enemies which opposed their entrance into the Eternal Rest. For his flesh, (as he speaks vi. Joh. 55.) being offered on the Cross, was meat indeed, and his blood drink indeed. That is, the most perfect food and excellent nutriment; which hath a power to give (not a temporary, as the Paschal Lamb did, but) an Eternal life, to those that partake of it by a lively faith in him. Some of the Jews themselves thought there was some greater Mystery in the Passeover then the commemoration of their deliverance out of Egypt; and say expressly, that then God communicated his Divinity to men. They are the words of R. Judah * apud Mas●um in v. Jesh. 1●. , By the Sacrifice of the Passeover God joins men so closely to himself, that they are one with him, as light is with a candle. Which had little truth in it, till Christ our PASSEOVER was sacrificed for us; when the mystery was explained, and he invited all men to come and eat of his flesh, and drink of his blood, and thereby have such a fellowship with him in his death, that he might communicate to them his life. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Clemens Alex. speaks * L 11. Paedag. cap. 2. , This is to drink the blood of Jesus, to partake of the Lord's immortality. And so our Lord explains himself, when he adds, in the next words, (ver. 57) As the living Father (who, being the author of life, can give it again to the dead,) hath sent me, and I live by the Father: (shall rise again, though I give my flesh to be slain:) so he that eateth me (believeth on me though crucified) shall live by me; that is, be raised again to life by me, as I by the Father. For he gave his flesh, (as he says at the beginning of this discourse ver. 51.) that is, delivered it to be made a bloody sacrifice, for the life of the world, i. e. that all mankind might have remission of sins, and eternal life. Which he will as certainly give to those who do not refuse to participate of this Sacrifice by believing in him, as the Father of life raised him from the dead to live for evermore. These words seemed hard to some of his Disciples, ver. 60. who could not understand that there should be such virtue in his flesh as to give life unto the world. But our Lord tells them, there was no cause of being offended at this discourse; for if they would but stay a while, they should be convinced that he did not ascribe too much to it: ver. 62. What and if ye shall see the Son of man ascend up where he was before? That is, What will you say, if you behold me raised up from the dead, and ascend into heaven, where I was before I took this flesh? Will you not then confess that my Death (which is meant by his giving his flesh to them) had an exceeding great virtue in it, being so acceptable to God as to be thus highly rewarded? Will it then seem incredible to you, that I should obtain thereby a power to raise the dead, and to give eternal Life? This, sure, will be a convincing argument that I have not said too much of my BLOOD, nor promised greater things than it can do for you. You will then, if you consider it, join yourselves hearty to me, though now you are ready to fly off; and not think my Cross such a scandal, that it should hinder you from being Christians. X. And that will be one of our next works, in the following Chapter, to show the power of Christ's Resurrection to persuade us, that by his Death He will give life to the world. Let us first only briefly consider, that there are some other Circumstances, besides this now mentioned, which declare there was something exceeding remarkable in the Sufferings of Christ on the Cross, to procure him great glory. For we find that Nicodemus, one of their Senators, who durst not publicly own our Saviour while he was in great savour with the people, came, now that he was crucified and exposed to scorn, and brought a mixture of myrrh and aloes, about an hundred pound weight, (nineteen. Joh. 39) to honour his Corpse withal. Which would be a stronger argument of the thorough conviction already wrought in his mind, if there be any truth in the conjecture of a learned Man * Jac. Al●ing Schi●●. l. w. p 26. , that these spices were intended not to embalm him, but, as the manner was upon great occasions, to burn at his funeral. Thus far he is certainly in the right, that the honour of having sweet spices burnt at their funerals appertained to no other persons but only their Kings, (2 Chron. xuj. ult.) and the Head of all the Doctors, the Nasi, as they called him, of their Academies. And he notes likewise truly out of Joseph ben Gorion, that when the funeral pomp of Herod the Great was carried forth, fifty of his servants are said to have scattered all the way they went those very things which Nicodemus brought, viz. Myrrh and Aloes, and all other sweet spices. But whether we can hence conclude that Nicodemus now honoured him by these as the King of Israel, and the Prince of all the prophets, I cannot tell; because the Evangelist (ver. 40.) seems to tell us, that the use they made of these spices was to embalm his body, which they wound in linen , with the spices, as the manner of the Jews was to bury. Yet this we may safely conclude, that he would never have put himself to so great a charge, and laid out so much upon his dead body, if he had not seen something which convinced him that this was that King of Israel, who would give him a reward, for his love and open confession of him, in his heavenly Kingdom. There was nothing to move him to such an expense, upon such an hated person, but only a persuasion that Jesus was what he pretended; and an assured hope that by this flesh, which now lay dead, the World should be restored to life. Yea, such power there was in his Death to affect men's hearts, that not only the Centurion confessed him to be a righteous man, but all the people who were come together to that sight, beholding the things that accompanied his sufferings, were pricked in their consciences, and smote their breasts. xxiii. Luk. 47, 48. They could not, that is, but express their sorrow for this horrid fact of shedding his BLOOD, and dread the dismal consequences of it. Insomuch that, Gem. Sanh. c. vi. though it was forbidden by the Constitutions of the Sanhedrin to make any lamentations for a malefactor; yet they were not able on this occasion to forbear it. Their own Writers tell us, that it was a part of the honour they did to a deserving person, when his funeral was carried out, to accompany him with sighs and groans and tears, and beating themselves, and such like tokens of their inward grief for his loss. With which the Holy Scripture agrees, when it names this as part of the Curse of God upon Jehojakim, that none should so much as sigh at his burial, nor make the usual lamentation, saying, Ah my Brother! Ah Lord! or Ah his glory! xxii. Jer. 18. From whence it is likely they passed a Decree, that when any person suffered by a public sentence for a crime, none should presume to grace him with any ceremony, nor use the least outward sign of heaviness, though in their hearts they might mourn for him. But this Decree and Custom settled by the Authority of their supreme Court, the esteem which our Saviour won to himself, even when he hung upon his Cross, forced the people to break. Their affection to him was stronger than all Laws; and they could not contain themselves when they saw what testimonies heaven gave of his innocence and virtue; but did him public honour even at the very place of execution. Though he suffered as the highest and vilest offender in the world, yet the honest-hearted spectators were not only inwardly troubled in their breasts at the sight, but beat or knocked them also; and shown thereby, that they were not afraid to own him as a most Excellent person, whose death they ought to accompany with the bitterest lamentations. And so much may suffice concerning the Testimony of his BLOOD; which no man can hear speak a word, but he must needs think, that which got him such honour among the people in the midst of his shame and the reproach of the Cross, obtained a far greater glory for him with God in the heavens, who best knew how to value his obedience. O wonderful Passion, Proclus Homil. xi. the Expiation of the World! O Death, the cause of Immortality, and the origin of Life! O descent into Hell, the bridge by which those who were dead passed into Heaven! O Noon, which hath revoked the Afternoon-sentence against us in Paradise! O Cross, the cure of the fatal Tree! O Nails, which wounded Death, and joined the world to the knowledge of God Great was the victory which He that was incarnate for us obtained on the day of his passion. He grappled with death, when he was dead. Hell and the grave this day ignorantly swallowed a deadly morsel. To day death received him dead, who always lives. To day the chains were loosed which the Serpent made in Paradise. The Thief this day made a breach on Paradise, which had been guarded by the flaming sword some thousands of years. This day our Lord broke the gates of brass, and cut the bars of iron in sunder. Which of the great Men, that ancient times boast of, are comparable to him? All the just fell under the power of death, and none could conquer it. Abraham, Isaac and Jacob, are all turned to dust and ashes. The memory of Joseph, in whom the Jews glory, lay in his dry bones, which they carried out of Egypt with them. Moses is extolled by them to the skies, but there is not so much as his tomb to be found. Such as these, and so many, death devoured and swallowed them all down. But at last it swallowed one, and against its will vomited up the whole World. Who now triumph over it, and cry with a loud voice, O death, where is thy sting? O grave, where is thy victory? Thanks be to God, which giveth us the victory through Jesus Christ our Lord. His Passion is our impassibility: S. Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 598. His Death is our immortality: His tears, our joy: His burial, our resurrection: His Baptism, our purification: His stripes, our healing: His chastisement, our peace: His reproach, our glory. How much are we indebted to him, who from first to last consulted our happiness? For he descended, Id. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. p. 1002. that he might make way for our ascent. He was born, that he might make us friends with the Unbegotten. He took on him our infirmities, that we might be raised in power, and say with St. Paul, I can do all things, through Christ which strengtheneth me. He took on him a corruptible body, that this corruption might put on incorruption. He put on mortality, that it might be changed into immortal. In fine, He was made Man and died, that we who die as men might be deified, and death might no longer reign over us. O blessed and life-giving Cross of our Saviour, which triumphed over death, and destroyed him that had the power of it, which is the Devil! O divine Word, and true Wisdom of the Father! thou hast overcome the Devil, when he thought he had been a conqueror * August. de Trinitate, L. 13. c. 15. Caet. ex Athanasio p. 1022. . O Lover of men, and gracious Lord! thou hast both redeemed us that were captives, and freed us, by thy own death, who were servants of sin. O Son of God, the true Peacemaker! thou hast both given us the adoption of Sons, and reconciled us to thy Father; having destroyed the enmity by thy flesh. O rich Saviour, and true King! who becamest poor, that we by thy poverty might be made rich; and hast given to us the Kingdom of heaven. O Creator and former of all things, the Word of the Father! for thou hast created us again; we are thy workmanship created unto good works. O Light indeed, the brightness of the Father! for thou hast enlightened us that were in darkness, and hast brought us that were blind to see the light. O Likeness and real Image of the Father! for thou hast form us who were lost, and again restored the image of God in us. O God, the Word and Life indeed! for thou hast quickened us who were dead, and renewed us that were corrupted, and clothed us with immortality. O thou Power indeed, the arm, the right hand of the Father! for thou hast both loosed the bands of death, and broken the prison-doors in pieces. God forbidden that we should glory, Ib. pag. 1028. save in the Cross of our Lord Jesus Christ. To this let us adhere; let us walk worthy of this. And thus living and believing, we shall know also his assumption into the heavens, and his session on the right hand of the Majesty on high. We shall behold the subjection of Angels to him, and his coming again with glory. Which Angels have foretold; which Saints sing of in their hymns; and which when we all see, we shall rejoice and be exceeding glad in Christ Jesus. By whom be glory and dominion to the Father, world without end, Amen. CHAP. XI. Concerning the Testimony of the SPIRIT, the Third Witness on Earth. THough the Children of Israel were so strangely delivered out of their bondage, being saved by the Blood of the Paschal Lamb from the destroying Angel, and then freed from Pharaoh, who thought, it's like, that his blood must next of all pay for the keeping them in Egypt: yet still they questioned whether they should come into the good Land or no, and were at a sad plunge when they came to the Red Sea; imagining that they themselves should be there destroyed, and become the next Sacrifice to Pharaoh's cruelty. To confirm them therefore in their belief of God's kind intentions towards them, and persuade them thoroughly that Moses had not brought them out of Egypt to kill them, but to save them, He gave him power to do great wonders at that place, and in the rest of their journey; which, added to the Miracles in Egypt, were a strong conviction that God was among them, and was conducting them by the hands of his Servant to their long-desired Rest This was the last Argument and the most constant, whereby he demonstrated the truth and reality of his promises of bringing them to the land of Canaan. They saw his signs and his wonders, his mighty power and stretched-out arm, all the grea● acts of the Lord; (as they are called xi. Deut. 7. which Chapter be pleased to read unto that verse;) which were eminent tokens that GOD had taken the● to be a peculiar, or special, people to himself, as he frequently speaks, and was able to fulfil his word to their Forefathers, of giving them the Land, wherein they were then strangers, for their inheritance. Just such as this is our case, whom He hath called by his Son to an inheritance incorruptible and that fadeth not away, reserved i● heaven for us. To obtain an eternal Redemption for us, and deliver us out of the hands of all our enemies, his own most precious BLOOD was shed, as of a Lamb without spot or blemish. Whereby also, as you have heard, he testified to the World that he was no Deceiver, but came to them from God with the words of Eternal Life. Many things concurred to make this BLOOD a witness of his Truth, and of his power to fulfil his own promises. And yet, notwithstanding, this was the very thing that offended many, and kept them from following him. They could not endure so much as to hear him speak of giving them his flesh to eat, and his blood to drink; though he told them thereby he would give life to the World. And therefore to strengthen this Testimony of his BLOOD, and to convince them evidently that he was the Lamb of God that taketh away the sin of the World, and gives life to it, there was another Witness which attended it, both before his BLOOD was shed, and likewise afterward; which was the SPIRIT. That is, as I shown in the former Treatise on this subject, the power he had to work wonders; and the miraculous power which raised him from the dead, and presented him to God in the heavens. This was abundantly sufficient to prevent any offence they might take at Christ crucified; and to settle in their hearts an unmovable belief that he was their mighty Redeemer, who would bring them to the eternal Rest which he had promised. For this is the last and greatest argument which St. John here produces, ver. 6. He came no● only by WATER, but by BLOOD also; and it is the SPIRIT that beareth witness, for the SPIRIT is the Truth. Or, as Arias Montanus translates it, the SPIRIT is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that Witness, that undoubted testimony on which we may certainly rely. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that SPIRIT which I speak of is truth; an● infallible Witness, which cannot deceive you, that Jesus is the Son of God. And so it is likewise, that Eternal Life is in him; and that we shall enjoy it by his means: for this RECORD of God is given to make us as sure of the one, as we are of the other. Let us briefly therefore consider, first, what his Miracles say to this; and then, secondly, what force there is in his Resurrection and Exaltation to prove it. I. And at our entrance upon the first of these, let us, before we go any farther, weigh those words of this Apostle St. John in his Gospel, xx. 30, 31. where he tells us that he wrote the signs which Jesus did (suppose after his Resurrection) in the presence of his disciples, for this very purpose, that they might believe that he was the Christ, the Son of God; and that believing they might have LIFE through his Name. They were wrought by Him, and recorded by his Disciples, for these two ends: that the World might be convinced He was the great Lord of all; and that they might, by faithful subjecttion to him, look for Eternal Life from his omnipotent love. It was the design of all his wonderful works throughout his whole life, (to which the Apostle may have respect as well as to those after his Resurrection,) to persuade men to believe that he would make his followers so happy. For by these he manifested forth his glory, (as I observed before of the beginning of his Miracles in Cana of Galilee, two. Joh. 11.) and declared to the world, he could work as great a change upon our mortal bodies as he did then upon the Water; making them as much nobler than they are now, as the Water excelled itself when it was become Wine. They were mighty instances of his Power; and of his Goodness too: they made him appear to be the King of Israel, who was to deliver and bring Salvation to them; though much greater than they expected. That our Lord did work Miracles, is a truth which they that crucified him can no more deny, then that he died. The wisest of them could never find any colour to affirm that the Gospel-story was but a fabulous Legend, which related Wonders that were never done. For if they had been able to say this, Maimonides, the very best of them, would not have been put to such distress, as to let fall these words, which we read in his Treatise of Kings: Cap. xi. Do not imagine that the King Messiah shall have any need to work wonders, or alter the course of Nature, or restore the dead to life again, with such like things, that fools talk of. Had he not known as well, that these things could not be denied which are related of Jesus, as he did that, their force to prove any thing being granted, they would be an unanswerable testimony to him, he would never have thus slighted (as he doth in many other Books) things of this nature; which brought the greatest reputation to Moses among their ancestors, and were the cause why they believed on him, though he attempted no such wonder as the raising dead men to life again. Our Saviour, he was not ignorant, very often appealed to his works, as the testimony of God to him; and thought it sufficient to tell John's disciples, when they came to inquire who he was, that he opened blind men's eyes, cleansed lepers, and raised up the dead; by which they might answer their own question. And therefore something was to be said by this Jew to disparage these, upon which he saw the credit of our Saviour in great part relied. Now had it not been the readiest way to deny that there were such Miracles wrought? Nothing but the notoriousness of the facts made him wave that course; which drove him upon this wretched shift, of denying utterly that Miracles are credible witnesses to him that works them. By this means he thought to rob our Saviour of the glory they brought him; and was so blind as not to see that, at the same time, he took away from his own Master the greatest support he had of his Authority. And therefore herein he is deserted by his own Countrymen, particularly by Abarbinel; who, as I observed before, makes the power of working Miracles one of the principal gifts of the Messiah. In which our Lord, it is apparent to his very enemies, was so eminent, that one cannot imagine why he did not believe on him; unless, with the spiteful Pharisees, he imputed all his Works to the Devil. Which blasphemy, I have shown in the former Book, is so manifestly confuted by his holy Doctrine and Life, that they must be no less foolish than malicious who regard it. We ask no more, but to allow such things were done as the Gospel reports: (which they dare not deny us:) and then their great uncertainty what to say against them, shows how forcible they are to convince all indifferent men that he came from God; whose finger they were, pointing them to him as the Person whom they should hear and obey. And that they were a plain demonstration of his power to give Eternal Life to all his followers, will appear from these following considerations. I. If they confirmed all his Doctrine to be the Will of God, than we ought to look upon this as firmly established by them; for it was a known part of his Doctrine, that God sent him to proclaim his purpose of giving everlasting life by him, to all those who should believe on him. vi. Joh. 38, 39, 40. iii. 16. There is nothing in this assertion needs proof, but that they confirmed his Doctrine, (this being, it is apparent to all, a constant part of it;) in which the Blind man thought he could presently satisfy any reasonable person, when he said, If this man were not of God, he could do nothing. ix. Joh. 33. That is, no such Miracle as that was, of opening the eyes of one born blind; a thing the world had never heard of, since it was first created, till that time. He preached nothing but piety and holiness; He lived as he preached: both his Sermons and his Conversation were above all that ever had been for Sanctity: And his Works being so also, much beyond the most famed Prodigies the world had ever boasted of; it was an unanswerable argument that God was in him; who was never known to have let such things be done before, in the compass of so many Ages; and therefore would not let them now do their first Service to the countenancing of a lie. And therefore to these our Lord often refers them, as there was reason, for a proof of his Divine Authority. For if a false prophet could do such wonders, how should there be any possibility of ever knowing a true? Read x. Joh. 37, 38. xiv. 10. xv. 24. That which is most proper for me to note is, that in that xiv. of St. John, when he bids them look upon his Works, as the best glass (that then was) wherein to see his Divinity, he was discoursing on this very subject, that He was the Life, ver. 6. and that He was going to the Father to live with him, and to prepare a place for them, etc. ver. 2, 3. Of this he could not give them a better evidence than the Wonders he had wrought, until his Resurrection. After which indeed (he saith ver. 12.) they should do greater works than these; which would more plainly tell them that he was with the Father. It will not be unprofitable if I open the whole discourse, from vers. 2. where he tells them, with a solemn profession he would not abuse them, that in his Father's house are many Mansions; and that he was going away indeed from them, but it was in order to prepare a place for them. He departed, he would have them believe, not merely to go to rest himself after all his labours; but to take up lodgings, as one may say, for them in that blessed Rest prepared for the people of God. Now the consequence of this he tells them in the next words, ver. 3. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. He assures them, that is, he would not lose the pains he had taken to procure such a happiness for them; but see them safe there, where they should have their share with him in that very bliss which he was about to receive. And where I go, ye know, and the way ye know: ver. 4. As if he should have said, You understand well enough what I mean: (for I have often spoke of these things:) I go to Heaven, to live with God, and to give life to those that believe on me; which that you may not miss of, I have shown you both by my doctrine and my example the way that leads to it. Alas! replies one of his Apostles, who seems to be the slowest of all other to apprehend his meaning, or give credit to him, Lord, we know not whither thou goest; and how can we find the way? ver. 5. No? saith our Saviour to him again, that is strange. I myself am the Way, from whom you might have learned how to arrive at this happiness. And that this is the true way, which I have described, you need not doubt; for I am the Truth; that is, the teacher of truth, who have demonstrated several ways, that what I declare is the very mind and will of God. And the same arguments which prove me to be the Truth, evidently show also that I am the Life; who will conduct you to that bliss unto which I am now going. And no man cometh to the Father, (and that Eternal life which is with him,) but by me; that is, by believing my words, and following my steps: ver. 6. And therefore if you had minded me and my words, (as it follows ver. 7. If ye had known me, ye would have known my Father also,) you would have known it is my Father's purpose to give you Eternal life: And from henceforth sure you will not doubt of it, now that I have revealed it so plainly, that I may say you know him, and have seen him. Upon this Answer of our Saviour, another of his Apostles wished they might but see the Father, and that would be sufficient: ver. 8. He desired, that is, there might be some such Divine appearance to them, as there was to Abraham and others of the Patriarches in old time, and they would trouble him with no farther questions about this matter. How? saith our Saviour, have I been so long with you, and yet hast thou not known me, Philip? that is, understood what kind of person I am? Dost thou not see that I am the onely-begotten of the Father, full of grace and truth? the express image of his person, and the brightness of his glory? Was there ever such an appearance of God in the world, as thou seest in me? All the Fathers enjoyed was but a little glimpse of the Divine glory, in comparison with that which now shines upon you in my face. And therefore why dost thou ask to see the Father, as if there was nothing of him in me? I tell thee, He that hath seen me, hath seen the Father. And so it follows ver. 10. Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself; but the Father that dwelleth in me, he doth the works. The properties of God are known by the works that he doth; and there are such wonderful evidences of a Divine power as well as wisdom in me, that all the Visions the Prophets had, together with all the Miracles they did, were not such a testimony of a Divine Presence with them, as these are that the Father dwelleth in me. Therefore believe that I am in the Father, and the Father in me; ver. 11. (that is, take my word for it, that you See the Father, as you desire, by seeing me;) or else believe me for the very works sake. Let these, at least, convince you that I am as nearly related to him as I pretend; for they are such as can come from none but from God alone. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as St. Greg. Nazianzen speaks; Orat. xxxvi. p. 590. The Son is a brief and easy demonstration of the Nature of the Father: who appeared in him, and spoke by him, and declared both how good and how powerful he is, not only by all that our Saviour said, but by the Works that he did. Which were most manifest tokens that God was in him; and that his words were the words of God; and, consequently, that in him we have life; and that he went to heaven, as he said, to prepare a place for us; and that he will come again, and receive us unto himself, if we walk in that way which he hath chalked out to us by his most holy Life. This our Saviour asserts also in other places, where he alleges his Works as an evidence of this very Doctrine. I shall mention only two more, and so dismiss this Argument. In the v. Joh. 28, 29. he tells the obstinate Jews, it was no such marvel that a dead man should be raised up by him; if they considered, which was far more wonderful, that he was the Person who would one day call all mankind out of their graves, and give unto the good Everlasting Life. For proof of which he puts them in mind presently after of his miraculous Works, (ver. 36.) which testified God had sent him, and would verify all that he said. And thereupon he exhorts them to search the Scriptures, for in them you think ye have eternal Life; and they are they which testify of me. But you will not come to me, that you may have life: ver. 39, 40. Which was as much as to say, You all look for ETERNAL LIFE, and you hope in the Holy Scriptures to find it: I wish you would be more diligent in perusing them; for they show plainly that I am He who must bring you to it. But this is the misery of your condition, that neither my Works, (spoken of before) nor the Scriptures, nor the testimony of John Baptist, (which he first alleged ver. 32, etc.) will persuade you to believe on me; without which I cannot bestow Life upon you. The same he tells them x. Joh. 25. Where he saith, The works that I do in my Father's name, they bear witness of me. They made it so apparent, that is, he ought with all readiness to have been received, that he could not judge, as you read in the next verse, their infidelity came from any thing but improbity. Now what it was his works witnessed, he tells us ver. 27, 28, 29, 30. viz. that to his sheep, who were obedient to him, he would give Eternal Life: of which they should have such a sure possession, that they should never lose it; because none should be able to wrest them from him, with whom God himself had entrusted them; who would maintain and defend them, and their right to it, without any possibility of plucking them out of his hands. His Father, he means, had appointed him to bestow this Life on all his followers, who was able to make good his own purpose and promises. And therefore as the Works he did made it appear that He and the Father were one; so He would certainly make good the Doctrine which he preached, (and thus by Miracles confirmed,) that they should have Eternal Life, and never perish. II. This we may reasonably think his Miracles declared, if we consider the nature and quality of every one of them; which, in general, was the doing of some good or other to mankind. What did this speak, but that He was come to be the Author of the greatest happiness to them? They could not well pick less sense out of his Works then this, when they saw him bestow such benefits, that He was of GOD, who is Good, and doth good, and would never cease his lovingkindness to the World. For the multitude and the constancy of his Miraculous acts of bounty, in so many places, to all sorts of men, throughout his whole life, declared the largeness, the universality, and unchangeable perpetuity of his Goodness; which would withhold no good thing from upright persons. And therefore in his Answer to the Question which John's disciples proposed, you find his opening the eyes of the blind, cleansing the lepers, making the lame to walk, and such like miraculous works, in conjunction with his preaching the Gospel to the poorest people; which was nothing else but this glad tidings of Eternal Life. xi. Matth. 5. This he published so plainly as none before him had done; and that they might be disposed to believe him to be the person in whom all nations should be blessed, He did such Miracles as none before him had done: which were all blessings, the greatest favours and kindnesses to mankind; but no hurt to any one man in the world. This was a greater Argument to receive him as the Author of Eternal Life, which he promised, than the wonders in Egypt were to persuade the Israelites that Moses should redeem them, and bring them to temporal felicity: inasmuch as the constant doing innumerable benefits to men renders one far more acceptable, than the kill and destroying them. III. But then, if you more particularly consider, that a great many of his Miracles were the restoring men to their primitive state of integrity and soundness of body, by removing the sicknesses and diseases which Sin had brought upon them it was a notable sign●●● 〈◊〉 He was the Healer of Nature, the Restorer of the World, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saviour of mankind; who could bring them back to that blessed immortality which they had lost. Whence it was that, when he cured the man sick of the palsy, in stead of saying, Be well, he said, Son, thy sins are forgiven thee: to show that He had power to remove the punishment of sin, and so make them immortal. VI The like another sort of Miracles seems to suggest to us; which was his feeding so many thousands at a time with a small quantity of provisions. Of which you read (as in other places, so) in vi. Joh. 5, 6, etc. where you find, that with five barley loaves and two small fishes he entertained about five thousand people so plentifully, that every one of them had as much as he desired: and when they had done, there were twelve baskets of fragments, which remained over and above to them that had eaten. This Miracle made the multitude conclude that certainly He was the Prophet who should come into the world: and therefore they purposed, whether he would or no, to come and make him their King: ver. 14, 15. And when he avoided it by crossing the sea privately, (ver. 16, 17, etc.) they also took shipping to follow after him, and never rested till they had found him: ver. 24, 25. Whereupon our Lord takes occasion to tell them, how sorry he was to see them so industriously pursue the food of their bodies, and not mind the food of their Souls, to which his late Miracle led them: and in plain terms tell them, that Spiritual food was himself; who was the Bread of life they should hunger after, more than for the loaves wherewith they had been filled: and that if they did eat of him, they should have everlasting life, and he would raise them up at the last day, ver. 26, 27. and 35, etc. This they might easily have believed, if they had considered the Miracle of the loaves; which was a token from God that he could support them eternally. For why should not he be able to give life, who so strangely preserved it? and out of a little dust make a body, as he had out of a few crumbs made so many loaves? If their desires had been fixed upon this Eternal Life which he preached, as much as upon the present, they would as naturally have taken this Miracle for the Seal whereby God noted him to be the giver of it, as they took it to be a mark that he could thus fill their bellies every day, and save them the labour of seeking food; after the manner that Moses fed their Fathers with Manna in the Wilderness. V And next to this, if you consider how he dispossessed Devils, which was a Wonder as frequent as any, if told the world plainly that He was come to destroy the works of the Devil, to overthrow his kingdom, and divest him of his power, unless they would still uphold him in it. By Sin he held his Throne; this gave him all the power he had over men, and made them his vassals and slaves. Who being so often rescued out of his hands, and he so openly foiled; it was a sign that Jesus was come to take away the sins of the world, and thereby disarm him of the power of death, and restore men again to that everlasting Life, out of which the Devil had before thrown mankind, as our Saviour now threw him out of them. All this the Jews themselves confess shall be the work of the Messiah. According to what we read in the Author of the Book concerning the Service of the Sanctuary, who saith, that the King Messiah shall restore all things to their first estate, so that the intention of God shall be fulfilled which he had in the Creation of the World; for the World shall return to that natural perfection which it had before rebellious Adam sinned. The Prophets are faithful witnesses of this, as it is written lxv. Isa. 19 I will rejoice in Jerusalem, and joy in my people; and the voice of weeping shall be no more heard in her, nor the voice of crying. And so he speaks also in another place of that Book, xxv. 8. He will swallow up death in victory, and the Lord God will wipe away tears from all faces. The Author also of Baal Hatturim, as I find him cited by Hackspan * Cabala Judaica Sect. 72. , confesses as much in his Notes upon nineteen. Num. where he saith, In the times of Salvation (or the days of Christ) there shall be no use of the Ashes of the red heifer, according to that, He will swallow up death in victory. Which words are cited by St. Paul 1 Cor. xv. 54. (as the other part of that verse is by the voice St. John heard from heaven, xxi. Rev. 4.) when he is treating of the Resurrection of the dead, as the great comfort of Christian people. Who may well expect it, and all the blessings that attend upon it, from our Lord Jesus, the true Messiah, if to all that hath been said we add the consideration of what follows; VI. That he raised even dead men to life again: which was the greatest Miracle of all, and at that time the greatest witness of the SPIRIT to him. This showed that indeed he had Life in himself, and would bestow it upon us, as I have already noted; for he raised them on purpose to declare what he was, and what they might expect from him, viz. a perfect victory over death and the grave. Which appeared most remarkably in the resurrection of Lazarus; who was the most famous instance of this power residing in him. For the Miracle wrought on him was not so little as the recovering one who drew his last breath, (which was the case of the Centurion's Servant;) nor the restoring one to life who was newly dead, (as in the case of the Ruler of the Synagogue's daughter;) nor the raising a young man who was carried out towards his grave, (as the Widow's son was:) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Greg. Nyssen speaks * De Hominis opifici● cap. xxv. , his Wonder-working proceeds to something more sublime. A man of grown years, not only dead, but musty, already putrid, and in a dissolution, (as he describes his condition,) so far gone toward corruption, that his own friends thought it not fit our Lord should go to uncover his tomb, because of the ill smell which might be expected; this man, I say, with one word of our Lords, was restored again to life, firm and compacted: and though he was bound hand and foot with grave-cloaths, it did not hinder his coming out of his grave; which, as Theophanes thinks, was a Miracle little less than his Resurrection. Who can choose but look on this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to use the same St. Gregory's words, as the beginning (the little Mysteries, as I may call them,) of the Universal Resurrection, into which Christ now initiated his Disciples? For it is apparent by this, He is the Lord of Life, who can raise a putrid rotten carcase, as well as those who are but newly departed the world. And this was no private business transacted only between him and his Disciples, but a thing so notorious, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the multitude who were there present bare record of it. xii. Joh. 17. That is, they affirmed it to be no vain report, but told those of Jerusalem (whither our Saviour was then going) who had not seen the Miracle done, that it was a certain Truth upon their knowledge. Which they might affirm with the greater assurance, because, as Theophanes * Archiepis. Taurom. Hom. xxv. observes, they were confirmed in this belief by the testimony of all their senses. By their own voice, which shown him the Tomb, saying, Come and see: and his loud voice, which they heard saying, Lazarus, come forth. xi. Joh. 34, 43. By their sight, when they beheld him, whom they knew very well to be dead, obeying his word. By their smell, when they perceived the ill sent, as they rolled away the stone. By their touch, when they loosed his hands and his feet, as our Lord bade them, and let him go. By all these they were so well satisfied, that there was no room left for their infidelity; nor much for the Pharisees: who knew neither how to confute this Testimony, nor how to avoid the consequence of it. They began now to despair of prevailing against him any other way, then by taking away his life; which their malice made them design against the clearest light. Though that also proved, as you shall see presently, but a farther confirmation of the truth they sought to obscure, by his rising again from the dead. And they could have found in their hearts to have killed Lazarus too; because, as long as he lived, he would proclaim this Miracle to the honour of Jesus: who hereby gave such an illustrious testimony that he was the Author of Eternal Life, that just when he was going to raise up Lazarus, he inculcates this Doctrine, as the fittest season to impress it upon them. xi. Joh. 25, 26. I am the Resurrection and the Life: he that believeth in me, though he were dead, yet shall he live. And whosoever liveth, and believeth in me, shall never die. Martha, it seems, believed this before, upon a persuasion that he was the Christ, the Son of God, that should come into the world: ver. 27. But when she saw Lazarus come out of his grave, then sure she believed it more strongly; both because it was a farther argument that he was the Christ, and likewise included in it that very thing which he propounded to her belief, viz. that He was the Life, and would give life unto those who were dead, if they believed on him. I shall conclude this part of the SPIRIT's Testimony with those words of our Lord himself, viij. Joh. 50. where he protests that he sought not his own glory; that is, assumed not to himself this great power, to be the Life of the world: but God the Father sought it; i. e. persuaded the world of it, by the illustrious Miracles which he wrought; whereby the Father honoured him, (as he says ver. 54.) and passed such a judgement on him, that we may all conclude, as he doth ver. 51. Verily, verily, if a man keep his words, he shall not see death. II. Of which we shall be the more confident, if we add now the other Witness of the SPIRIT to him, which was in raising him from the dead, and giving him Glory at God's right hand. This was a greater Wonder than all that preceded; sufficient to satisfy those who still remained doubtful. For if any body (as St. Greg. Nyssen discourses in the Book before mentioned) should use those words of our Lord in another case, and apply them to this business, saying, Physician, cure thyself: it is but meet that he who did such wonders on other men's bodies to prove a Resurrection, should give an example of it in his own. We have seen one nigh to death, another newly dead, a young man ready to be laid in his grave, and Lazarus already rotten; all these by his word recalled to life: Let us see one live again who was wounded, and had his heart pierced, and his blood shed, one who we are sure was dead. Come then, and look upon Jesus himself; whose hands and feet were pierced, into whose side a spear was thrust. Come, and look upon him who bled to death. And if this man was raised from the dead, (nay more than that, ascended into heaven,) as abundance of credible witnesses testify; what doubt is there left, that by him God will give us a blessed Resurrection unto immortal Life, if we be obedient to him? They that saw the one (viz. his Resurrection and Ascension) could not but steadfastly believe the other: and have told us that he was raised and glorified on purpose that our faith and hope might be in God. 1 Pet. 1.21. This was the great design and end of first opening his grave, and then opening the heavens to him; that our confidence in God might revive again, and we might hope by his favour to have the honour of being made the sons of God, by being the children of the Resurrection. That our Blessed Saviour was really dead, as the History testifies, his greatest Enemies always confessed, and still acknowledge. He hung a long time upon the Cross; there he bled; and at last his side was wounded with a spear in the vital parts. All the spectators were satisfied that he had given up the ghost: and the Soldiers, when they came to break his legs, as the manner was, found the work already so effectually done, that there was no need of it. He was wrapped in Cerecloaths, laid in a grave, and given up by all his Friends for a lost man. But that after all this he was as really alive again as he had been before, is testified by divers sufficient Witnesses; and among the rest by one of his principal Enemies, who was throughly convinced of it. The Apostles saw him very often; they spoke with him; they felt and handled him; one of them put his finger into the very print of the nails, and thrust his hand into his wounded side. They eat and drank with him; they received Commissions from him: and after he had shown himself alive to them by many infallible proofs, being seen of them forty days, he ascended up to heaven in their sight; and from thence, according to his promise, they received the Holy Ghost; i. e. in his Name did all sorts of Miracles, raising even dead men to life again. And after all he appeared from heaven to St. Paul, (a man that set himself vehemently against him, and breathed nothing but threaten and slaughters against his Disciples,) whom he turned quite to be on his side; persuading him so fully that he was indeed risen from the dead, that he became, as you have heard, a most zealous preacher of it with the continual hazard of his life. This is a more credible History than any other: (as it were easy to show, if it were my present business:) and we may better doubt of all Records, then of those wherein the memory of these things is preserved. They were holy, devout and selfdenying persons, who report these things upon their own knowledge. And they are reported not by one or two, but by many of them; who met with nothing in the world to tempt them to tell a lie, but with a great many things to deter them from publishing so odious a Truth. And therefore if we will not doubt of every thing we do not see, we cannot refuse to believe that Jesus did indeed rise again after he was dead and buried, and ascended into heaven. Which being supposed, (for I shall say no more of it here,) there is no man can have the face to deny the Resurrection of the body, and Life everlasting, which Christ our Lord hath promised us. There can be no truer reasoning than that of St. Paul, 1 Thess. iv. 14. If we believe that Jesus died and risen again, even so them also that sleep in Jesus will God bring with him. I. For thus much is evident at first sight, and is included in the thing itself, that this work of the SPIRIT proves a possibility of the Resurrection of the dead, and shows that we mortal creatures, who live on the earth, may live in the heavens. So the same Apostle argues elsewhere against those who denied this Truth. 1 Cor. xv. 12. If Christ be preached (upon such credible testimonies as he mentions in the foregoing verses) that he risen from the dead, how say some among you that there is no resurrection of the dead? It is the grossest absurdity, that is, to say there can be no such thing as the restoring of a dead body to life; when it is so evidently verified in Christ's resurrection. Which shows it is so far from being impossible or incredible, that it is a thing which hath been done already; as is very well attested by Witnesses that cannot with any equity be rejected. And by the same reason he proves we ought not to despair of seeing our bodies made glorious and incorruptible. For if He be not in his grave, (as none could show him there after the third day,) but is made glorious; why may not we partake of the same favour, by that power which raised Christ from the dead, and set him at God's right hand? There is no reason to doubt of it; but the greatest reason to hope and be confident, that He who raised up the Lord Jesus (as St. Paul speaks in the next Epistle, 2 Cor. iv. 14.) will raise up us also by Jesus, and set us in his presence in the heavens. II. For by his Resurrection the SPIRIT proved the truth of all that the other Witnesses, the Water, the Blood, and his Miraculous Works too, testified. Particularly it demonstrated the truth of his Doctrine, by which, as you have seen, life and immortality was brought to light. If this had not been true, that we shall live for ever by him, Jesus would have perished, and never have come to life again, to deceive the World the second time. But seeing God did not leave his Soul in hell, nor suffer his Holy (i. e. his anointed) one to see corruption; it is an argument that those who believe on him shall not perish neither, but be made alive as he is. Because He that said he would rise again the third day, said likewise with the same assurance, that at the last day he will raise up us also, and bestow upon us everlasting Life. When God (who alone could do it) verified the one, and according to his word raised up Jesus the third day; He bid us be assured of the other, that this Jesus hath Life in himself, and will by his power raise up us, according to his promise, unto a neverdying life. This is the Character He had given of himself, I am the Resurrection and the Life; that is, the Author, the Cause of both: He that believeth on me shall have everlasting life, and I will raise him up at the last day; nothing of him shall perish, neither his Soul nor his body; for even they that are in their graves shall hear his voice, and shall rise again to lise. This he often preached, and proved many ways: but after all he sealed it with his blood, and bade them expect a little, and they should see it sealed by his resurrection from the dead. Which ensuing at the time appointed, was a perfect demonstration that he said true, when he affirmed that He is the Resurrection and the Life; by whom we shall receive this inestimable benefit of rising again after death, to live for ever with him. Of this as well as the former Consideration I may possibly say so much elsewhere, that I shall spare any farther pains about them now. III. Let us rather remember how several persons risen from the dead at that very time when he left his grave: (xxvii. Matt. 52, 53.) which were notable instances of his power to give life; and put us in hope that we shall all rise again as they did. There is no cause but his Resurrection to be assigned of this Miracle, which fell out the same time that he was missing in his grave; as the opening of their tombs, at that very moment when he died. Never was any such thing heard of before or since; and therefore it was intended to demonstrate the mighty power of his Resurrection: when many bodies of Saints which slept arose, and came out of their graves, and went into Jerusalem, and appeared unto many. Whose testimony none have had the confidence to contradict by endeavouring to disprove it; but the Jews rather by some concessions of theirs confirm us in the belief of it. For it is a common opinion now among their Doctors, that the Kingdom of the Messiah shall begin with the Resurrection of the dead. Bury me, said R. Jeremiah, with shoes on my feet, and my staff in my hand, and lay me on one side; that when Christ comes, I may be ready. But of this conceit we can find no footsteps in the Old Scriptures; which makes it probable that they have borrowed this, as they have done many other things, from the Holy Gospel, in which it is recorded, that he began his entrance upon his Kingdom with the Resurrection of some pious persons, as an earnest of the restoring all the rest to Eternal Life. And thus it is likely they have learned to discourse of the bodies of the just after they are raised; concerning which some of them speak so sublimely, above the dull and gross conceptions of the rest of their Nation, that one can scarce look upon it otherwise then as Christian language. When the Soul is in the state of glory, Vid. Jo. de Voysin in Pug. fid. part. iii. dist. 2. c. 8. (saith the Book Zohar,) it sustains itself with the light above, wherewith it is also clothed: and when it shall return to the body, it shall come with the same light, and with the body shall shine as with the brightness of heaven. More there is in other Authors to the same purpose, which say, God can give us bodies strong and vigorous like the Angels; and that the bodies of the just after the resurrection shall be subtle like the globe of the Moon, Vid. eum de Lege Diu. in xxii. Matt. 3●. and so give no impediment to the Soul, in its enjoyment of the Splendour of the Divine Majesty. But supposing this to be their own language, without any tincture they had received from the Christian Doctrine, it will be still more remarkable, that our Lord Jesus (according to their expectations from the Messiah) should begin to raise the dead, when he went to take possession of his throne. A plain sign that he is the Resurrection and the Life; from whom we may confidently look for bodies, not only bright as the Moon, but that shall shine, according to his faithful promise, like the Sun, in the Kingdom of the Father. Concerning which things if the Apostles had written false, and there had not been many able to bear record of the rising of these holy persons, and coming into Jerusalem, as well as of the rising of Lazarus; there would have been pens enough in those days employed to confute them, and proclaim the forgery. And these Jews would have been as careful preservers of such confutations, as of any their most beloved Traditions; which can never do them so much service, as those volumes would have done. VI Nor is there the least shadow of reason to question the Testimony of those who saw him ascend into heaven, and, as a token of his being enthroned there, received from him, ten days after, the gift of the Holy Ghost. Which completed the demonstration of his power and purpose to give Eternal Life to all his followers. For, 1. His very Ascension into heaven (as it breeds in us a belief of a glorious state in the other World, so it) evidently shows that it is possible such as we may be translated thither: And though our Bodies now be but lumps of living clay, yet they may one day be snatched, as he was, from this dull globe, to shine among the Stars. And the Angels also appearing both at his resurrection and ascension, and waiting upon him unto heaven, show that its gates are no longer barred against us, but set open again to give us a free admission into it. For they who were set to watch the way to Paradise, and guard it so that none should enter, voluntarily lent their assistence to transport Him thither, after they had brought the joyful news of his being risen from the dead. 2. But this is the least comfort we receive from thence; for his glorification at God's right hand, when he came thither, advances our hope to a greater height; and shows that it is not only possible, but certain, we shall be taken up above to be with him. His Kingdom, it is apparent now, (by his sending the Holy Ghost,) is supereminent over all; and nothing can be out of the reach of his power. For it is a power over all Creatures in heaven and earth and under the earth, who do obeisance to him, and cannot resist him. two. Phil. 10. 1 Pet. iii. ult. And a power to do all things: for God hath put all things under his feet. 1 Cor. xv. 27. A power of conferring all dignities and honours; iii. Phil. 21. and of removing all impediments to our preferment, He having the keys of hell and death. i. Rev. 18. In short, a perfect power to do all things to make us glorious. For in that he put all in subjection under him, he left nothing that is not put under him, as the Apostle argues two. Heb. 8. And though he hath not yet exercised his whole unlimited power, as it there follows, yet we are sure he hath it; because we see (by manifest arguments) Jesus crowned with glory and honour for the suffering of death. By which the alwise God thought fit to consecrate this Captain of Salvation; who he designed should bring many Sons unto glory together with himself. 3. Which He will not fail to do, we may be sure, being thus perfected and completely furnished for the very purpose: because this Royal power wherewith he is invested is a kind of Trust; and he hath received it (as St. Paul plainly supposes 1 Cor. xv. 24, 25, etc. where he speaks of his Kingdom) not only for himself, but for the good of all those whom he rules and governs. For the Apostle concludes that he, having a Kingdom which must at last be resigned into the hands of God the Father, will first put down all rule, all authority and power, and leave no enemy unconquered; no not Death, which will only be the last that shall be subdued, but subdued and destroyed it must be: ver. 26, 27. Nay, our Lord himself acknowledges his Kingdom to be a trust, when he says, xvii. Joh. 2. Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. Whence it is that he often protests, it is his Father's will, that of all he hath given him he should lose nothing, but should raise it up again at the last day, etc. vi. Joh. 39, 40. For as the living Father hath sent me, and I live by the Father; so he that eateth me, even he shall live by me: ver. 57 And in express terms he saith, as I have shown before, that he went away to prepare a place for us. And therefore is bound by his office, we may conclude, to promote us to that glory and honour in the heavens, which it is his Father's will, he knows, should be bestowed on us. 4. And who can doubt at all of his fidelity in this, who was so faithful in all other things; most punctually, for instance, making good his promise of sending the Holy Ghost, as an earnest, I have often said, of this immortal inheritance? None can imagine he will now prove negligent in that, which by his place he stands engaged to perform; when upon Earth he did the will of him that sent him with such exactness, that he rewarded him for it with that high dignity which he now enjoys in the heavens. Therefore his greatest care was to assert and prove his power to give Eternal Life. Of his will he thought there need not much be said; for none could doubt of it, after they saw him die for them, and then express such love, after his resurrection, as to send the Holy Ghost upon them. 5. This is abundantly sufficient to secure all considering persons of so desirable a Good. Which the Apostles began confidently to expect, as soon as ever they were satisfied of the resurrection of our Lord from the dead. Before he ascended to heaven their thoughts ran thither, and they began to see that he was the Lord of life and glory. For as soon as St. Thomas was convinced by a palpable demonstration that he was risen, he cried out, My Lord, and my God. xx. Joh. 28. This is the first time that any of his Apostles gave him the title of their GOD; when they were fully satisfied, as Grotius observes, by his Resurrection, that he would give Eternal Life to them. And then it was also, you may note, that he first gave them the title of his Brethren, who should share with him in the glory to which he was going. xx. Joh. 17. xxviii. Matth. 10. Go tell my Brethren that they go into Galilee, etc. In which words he alludes, as Eusebius observes, to those xxii. Psal. 22. I will declare thy name unto my brethren. He never called them so before, till he was after a new manner declared the Son of God with power by the resurrection from the dead: And now to own them for his Brethren, was as much as to say, that they should be made the Sons of God by their resurrection, and be coheirs with him. To prove which new Brotherhood the Apostle to the Hebrews brings that place of the Psalmist now mentioned, two. Heb. 11, 12. He is not ashamed to call them Brethren, saying, I will declare thy name unto my brethren. Whence he is called the firstborn among many brethren, viij. Rom. 29. Whom he bids them that first saw him alive again inform, that he ascended to his God and to their God, and to his Father and their Father: to show them, that they might safely repose such a confidence in God as he had done; and hope to be raised by him from the dead, as he was, and receive a portion with him in the heavenly inheritance. 6. This Relation which he owns to us gives us the greatest confidence to look upon him as our HOPE, (as St. Paul speaks 1 Tim. i 1.) the HOPE of Glory, 1 Col. 27. For it is certain that when any person is advanced to a throne, his blood is thereby enriched: all his family, I mean, are raised and dignified; his children especially put into the quality of royal persons, though never so mean before; nay, made capable of succeeding him in his state and greatness. Now our Lord hath a family as well as other persons; all those who believe on him being acknowledged by him, not only to be his brethren, but his children: who, living by his faith, are really descended from him; and therefore by his resurrection are also begotten again unto a lively hope of an incorruptible inheritance. 1 Pet. i 3, 4. Whence the same Divine Writer, who observes how he calls them Brethren, immediately shows how he owns a nearer relation to them, saying, Behold, I, and the children which God hath given me: two. Heb. 13. who in him are all advanced to the highest honour. His glory makes them illustrious: for if children, saith St. Paul, than heirs; heirs of God, and joint-heirs with Christ. viij. Rom. 17. Who is not to be considered merely as a single person, but as the Lord and Head of a Body or Corporation of men; who are so one with him, that the raising him to so great a glory as he inherits, is the raising and ennobling them. A sure pledge, that is, that the same shall be done for the Members, which was for the Head; who will not be without them, but make them partakers of the same benefit which is bestowed on him. He is like the first-fruits, as St. Paul discourses, (in his Chapter of the Resurrection, 1 Cor. xv. 20, etc.) a second Adam, the head and beginning of a new Creation; by whom all shall as surely be made alive, as in the first Adam all died. 7. Why should we doubt of it, since he was carried to heaven, as they that received the Holy Ghost testified, to appear before God with his blood for us? ix. Heb. 23, 24. This is a very great argument that we have Eternal Life, and that it is in him; for this Sacrifice of himself being accepted by God, (the Eternal SPIRIT, which offered him to God, presenting him before him without spot or blemish,) must needs take away sin, and remove all hindrances to our admission into the very same place where he is, as that Epistle proves at large. By this offering he hath perfected for ever them that are sanctified; and we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, liberty and freedom (without any or impediment) to enter into the Holiest by the blood of Jesus. x. Heb. 14, 19 Who is such an Highpriest over the family of God as is set on the right hand of the throne of the majesty in the heavens; (viij. 1.) and being consecrated for evermore, is become the Author of eternal Salvation unto all them that obey him. v. 9 seven. 28. 8. To whom therefore we ought to draw near with a true heart, in full assurance of faith, that he will not fail to employ his power to make us happy with himself. Which, you may consider once more, he most earnestly prayed for when he was on earth: it being one of his last requests to his Father, that those whom he had given him, might be with him where he is; that they might behold the glory which he hath given him. xvii. Joh. 24. And therefore having obtained such a power over all as hath been described, by his precious blood which he was then going to offer; we may rest assured he will not let us be without that of which he was so desirous before he left the World, now that he is in heaven with full power to fulfil his own desires. For it is unreasonable to suppose that a Friend, who earnestly beseeches another to grant us a favour, will not most readily do it himself, when he becomes as able to bestow it as he of whom before he asked it. But the fear of swelling this Treatise into overgreat a bulk makes me pass over these things with the bare mention of them, and omit many other. I shall put an end therefore to this last Testimony of the SPIRIT with those remarkable words of St. Peter, in his second Epistle, ver. 3, 4. of the first Chapter: Where he saith, as we translate him, that the Divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: whereby are given unto us exceeding great and precious promises, etc. The meaning of which in a larger form of words is plainly this. Account that grace and peace which I have wished you in abundance (ver. 2.) from God and our Saviour, no small blessing: For God hath in a most excellent, omnipotent manner bestowed on us all things that are necessary for our future happiness and felicity, and for our present conduct in piety, which is the only way to that Eternal life. And if you ask me how he hath given us these things in so resplendent, godlike a manner; I'll tell you: it is through the knowledge of him that hath called us; that is, through Jesus Christ, the true Word of God, who hath called us to piety and happiness. And if you inquire again, how you shall know that what he saith is true, and that he calls us not merely from himself, but from God, who directs us by him in the right way of godliness, which will bring us to everlasting Life; I'll resolve you in that also: for he hath called us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by (so it is in the margin) glory and virtue. How we come to render it to glory and virtue, I know not, for it makes the sense obscure; whereas otherwise it is perspicuous and clear: and as if the Apostle had said, The Glory and Virtue which accompanied his preaching, or presently followed it, is a very strong argument to induce you to believe that he taught the way of God in truth; having revealed all things pertaining to life and godliness, as God himself attests. For by the Glory wherewith he called us, i e. preached the Gospel and persuaded us to believe, we are to understand his Transfiguration on the holy Mount; where they saw his glory: ix. Luk. 32. and to which the Apostle afterward appeals ver. 16, 17. of this Chapter, as a justification of the truth of their Ministry. The coming down also of the Holy Ghost at his Baptism, the voices from heaven, (in one of which God said he would glorify him again as he had done already,) and the descent of the Holy Ghost upon the Apostles, are here also to be understood by Glory: for by these we are called and moved to receive the knowledge of him. And then by Virtue is undoubtedly meant that very thing which I last treated of, his mighty power in miraculous works, and the mighty power of the SPIRIT in raising him from the dead. For it is well observed by Drusius and others, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virtue in these holy Writings never signifies, as it doth in heathen Authors, Piety and moral goodness in opposition to Vice; but power and might in opposition to weakness. And therefore by this word the Greek Interpreters of the Old Testament render the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which denotes the Greatness, Majesty and height of God's excellency; and sometimes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies strength and stoutness. According to which in the New Testament it denotes either the mighty power of God, (as here in this place;) or else our courage and valour, as in the fifth verse of this Chapter. But it is nowhere found in the sacred style used for piety: and therefore we must not render the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to, but by, virtue; that is, the power and mightiness of God's arm or strength, (as the Scripture speaks) by which our Saviour convinced the World that God the Father had sent him to give Life unto it. Thus the Apostle St. Paul saith, (which will very much explain this,) that He was raised up from the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the glory of the Father. vi. Rom. 4. That is, by his glorious power, as Camero well renders it: for his power appeared most gloriously in that wonderful Work, whereby, as St. Peter here speaks, he called us to believe on him. So we are to understand him, it appears by another Argument. For if we should say we are called to glory, (understanding thereby heaven,) we could not be said to have precious promises (as it follows) hereby given to us: For this would be to say, that by calling us to heaven he hath called us to heaven. But if we take these words the other way, than the sense runs currently, and delivers to us this excellent Truth; That by such means as I have treated of, (the Descent of the Holy Ghost, the Transfiguration of our Saviour, the Voices from heaven, the Miracles he wrought, the might of his power which wrought in him when God raised him from the dead,) he persuaded men to receive him as the onely-begotten of the Father; who was come, by his authority, to show them the true way to everlasting life. By these we know that we are not cheated, but that he who hath called us is the Son of God; by whom we are sure to attain everlasting life, if we follow those directions he hath given us, which will infallibly bring us to it. And then the next words (ver. 4.) are still more pertinent to my purpose, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or by which, (GLORY and VIRTUE) are given unto us exceeding great and precious promises. We are so sure to attain eternal life, that we have many promises of it; which are so strongly confirmed, that we cannot doubt of them, being delivered in such a divine manner. For when he gave them it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by glory and virtue, with such demonstrations of his Authority to promise them, and of his power to make them good, that we cannot but depend upon his word. None, I suppose, question but by these great, these precious, yea exceeding great and precious promises, he means those of raising us from the dead, and carrying us to heaven, to live with God, and that eternally. These are the chiefest things of which our Lord hath given us such assurance, when he called us to believe on his Name. Things which as much exceed all that was promised Israel, as the heavens are wider than the smallest spot of this earth. More precious are they then all lands, if they flowed with milk and honey: more to be desired then gold, yea then much fine gold, than all the gold of Ophir: more to be valued then the Crowns of Kings, which are not so much as an Emmet's Egg in comparison with this Happiness. Now as there is nothing that can be compared with these promises; so we have no testimony on Earth comparable to this of the SPIRIT, that exceeding greatness of his power, whereby these promises were brought to us, and assured to be infallible. For by this we know that He hath all power in heaven and earth, and is able to do whatsoever the Father Almighty doth; that is, give life to the dead, which is the property of the Almighty alone. So the Enemies of our Religion are forced to confess, who say there are three keys which God keeps to himself, and commits to none of his Ambassadors, the keys of the womb, the keys of heaven, and the keys of the grave. Thy power, saith Joseph Albo speaking of God, is not the power of flesh and blood; for the power of flesh and blood is to put those to death who are alive, but thy power is to raise those to life who are dead. The very same we may justly say of our Lord Jesus Christ, who challenges this power to himself, as I have noted before out of the first of the Revelation, where he tells St. John, I have the keys of hell and of death, ver. 18. He was no ordinary Ambassador, but can do more than any whom God sent into the world ever did or could. He can raise even the dead bodies of his subjects to life again. And when he hath lifted them out of the dust, (if I may apply the Psalmist's words to this purpose,) can set them with Princes; even with the Princes of his heavenly Court, to praise and bless his love among those great Ministers, the Angelical powers, for ever and ever. Which is a power he doth not assume to himself vainly, but was conferred on him by God the Father; who raised him from the dead, and gave him glory: wherein St. John beheld him when he said, I am he that liveth, and was dead; and behold, I live for evermore, Amen; and have the keys of hell and of death. Great is thy Majesty, O thou most mighty Jesus! whose power is not the power of flesh and blood, but the power of God, who raises those to life who are dead. Great was the joy which filled thy Disciples hearts when they first saw thee alive from the dead, and called thee their God. Georg. N●comed. Serm. ix. None can understand the beauty of that sight. O the brightness of that appearing! What a light diffused itself then through the whole Creation? What a fragrant smell did the very earthquake breath forth, when like a public crier it proclaimed the Resurrection? What was the savour of the ointment which was then poured out? How was the whole world then transformed and made new? The Angels themselves leapt for joy to see it. How sweet was the sound then of their doxologies? With what divine splendours were they then adorned? How beautiful did those preachers of thy resurrection appear? and how great was the glory and the happiness which they came then to proclaim? O those Words of theirs, which brought us the news of victory over the Enemy! which proclaimed the destruction of Death; and published thee to the World, the Resurrection and the Life! O that sweet and above all things desirable voice of thine, which, by the women that were carrying spices to thy grave, sounded joy to the World! The Heavens than opened their gates, and received the glad tidings which were brought to us, as if they had been their own. The Intellectual powers rejoiced, and took a pleasure in our happiness. The Spiritual as well as Sensible World was enlightened. The clouds of sadness were dispelled, from one end of the world to the other; and the rays of joy possessed all. Guilty Nature put off the robes of heaviness, and was clothed with garments of light. The hand-writing of the Curse was torn in pieces, and promises of Blessing were sealed in the room thereof. By that new Salutation, when thou saidst ALL HAIL, the world was filled with the sweetest and everlasting joy. For thou art the Preacher, and the Cause, and the very Exultation of all joy; the Author of good things; the giver of pleasure; the joy which can never be taken away; the sweet light; the spectacle above all others desirable; the intellectual tranquillity and peace; Wisdom itself, and Power; Incorruption and Eternity; Security and Delight; the only unchangeable and inconceivable Beauty; Sanctity itself, and Honour and Righteousness, and Glory above measure glorious. O how many Names would my Mind bring forth to express thine unutterable excellency! It is only my weakness that hinders, and want of words. But thou who art the infinite, not to be named Good, far above all the titles that Mind can invent; who regardest not words, but rather an inflamed heart; who thyself broughtest the joyful news of thy Resurrection; shine now into our Minds by the bright beams of thy appearing. Let us see intellectually the superexcellent beauty of the intellectual Sun. Let us inwardly enjoy the incomparable sight of our Lord and Master. Let us hear his divine voice speaking some sweet and joyful word to us. O thou gracious Lord, come; and draw us from these present thi●●●, 〈…〉 deeps: and 〈…〉 never-decay 〈…〉 the quires of those that keep perpetual festivals above. For thou art both light and life, and resurrection, and the joy of those that triumph in the heavens. To thee it becomes us to give, together with the Father and the Holy Ghost, glory, honour and adoration, now and ever, world without end. Amen. CHAP. XII. Concerning the Testimony of the Holy APOSTLES of our Lord. THere is nothing now wanting to complete this Discourse, unless it be to show that, if the Testimony of the APOSTLES of our Lord be at all intended, when St. John saith, He CAME by Water and Blood and the Spirit, (as in the former Treatise I proved we have reason to think it is,) they also bear Witness to this Truth; and by them God hath given us this Record, that we have Eternal Life, and that this Life is in his Son. That Jesus had Disciples the Talmudists themselves confess: who tell us in the same place where they speak of his being hanged on the evening of the Passeover, that they were five; MATTHAI, Talmud Bab. Tit. Sanhed. c. vi. NETZER, NEKAI, BUNI, and THODA. They do not love to speak the truth, but to the Four Evangelists (to which perhaps they have respect) they have added one more: and report not one of their names aright, except the first; and in the last have a little varied from the Name of Judas the Brother of St. James. But thus much we gain from their own Records, that known Disciples our Saviour had; who professed to believe on him, and owned him for their Lord and Master. These persons, we can make no question, would be careful to communicate to the World what they had received from him; because they looked upon him as the Son of God, and esteemed his words as so many Oracles, which his Crucifixion could not disparage. Accordingly there are Books that pass under their Names, besides the four Gospels; which no man ever laid any claim to, or pretended to be the Author of, but only themselves: and therefore we have no cause to think they were not of their inditing. Now if you examine them, you will find that, after his Ascension to heaven, and the coming of the Holy Ghost, their business was to go about and preach this Truth, and the certainty of it, to all the World, as their Lord and Master had delivered it to them. They were so fully persuaded of it, that they could not forbear to publish such glad tidings of great joy to the whole Earth. It was the very end of their Apostleship, and that which moved them to undertake so great a task; as St. Paul tells us, when he calls himself an Apostle of Jesus Christ by the will of God, according to the promise of Life, which is in Christ Jesus: 2 Tim. i 1. appointed by God, that is, to publish the promise of Eternal Life which he had received from Christ Jesus; who would certainly give it to all that believed on him. And it is the very Character which the other great Apostle gives of himself, 1 Pet. v. 1. that he was a Partaker of the glory that shall be revealed. This encouraged him to be a Witness of the sufferings of Christ, as he saith just before, and not to be daunted, as he had been, though he followed him to a cross; because now he clearly saw he had a right as a Friend of his (so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Philem. 17 * Vid. Scipion. Gentil. ibid. .) to a share in that unseen glory where He was, which should one day be revealed. In this they desired that all mankind might have a portion with them, (1 Joh. i 3.) by becoming Members of their Society. And therefore it was the constant strain of all their Sermons, to invite them to it, by showing that Jesus will reward well-doers with the Crown of Life; and be so far from letting their labour be in vain, that he will do for them as his Father hath done for him, viz. bring them into his own joy. So St. John writes in the very beginning of his Gospel, i 4. that in him was life, and the life was the light of men. He brought the promise of Eternal Life, that is, to mankind, and can himself bestow it; which is the best news, the greatest cordial, that can be thought of, to revive our spirits: like the honey on the top of Jonathan's rod, enlightening our eyes, and making us live most cheerfully and happily, if we believe it, and prepare ourselves for it. This they laid as the very ground and foundation of all Christian piety; unto which St. Paul saith it was his office to call men, in hope of eternal life, (i. Tit. 1, 2, etc.) which God, that cannot lie, promised of old, but did not manifest till the preaching of the Gospel, which was committed to him by the commandment of God our Saviour: who authorised him to open this Doctrine more fully, than it had been even by our Lord himself while he was on Earth. For St. Paul shows that, at the last day, so often mentioned by our Lord, he himself will appear again in person, after a visible and glorious manner, to consummate all the faithful; whose happiness gins as soon as they depart this life. These two weighty Truths are notably asserted by this Apostle. I. Who declares by the Word of the Lord (that is, a special revelation from our Saviour) the manner of his coming again from heaven, with the attendance of his Angels, to raise the dead, and to lift them up to himself, and give them the Crown of righteousness; which till that time shall not be bestowed. Read 1 Thess. iv. 15, 16, etc. 2 Tim. iv. 8. where the splendour of that great day, when he will openly appear as the Lord of all, is described no less lovely than magnificently; as I hope to show in another place. It is the day of rejoicing, two. Phil. 16. because he will then most eminently appear as our life; iii. Col. 4. as our Salvation; 1 Cor. v. 5. ix. Heb. 28. to the praise and honour and glory of our fidelity. 1 Pet. i 7. And therefore for this time Christians are said to wait and look, 1 Cor. i 7. two. Tit. 13. as the time that will complete their felicity; which till then, the Apostles plainly suppose, wants its Crown and perfection. And so the Church hath from the beginning understood them. Who describe Souls departed as in a state of Expectants, waiting for the appearing of our Lord Jesus Christ: who will come out of his most holy Temple to perfect those who now stand, as they speak, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the porch or entry of it; in atriis, as the Latin phrase is, in the outward Court of the Temple or holy place of God. For as the Children of Israel stood in the outward Court, (which yet was a part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Temple, as we render it,) expecting the Priest every day to come out of the Sanctuary, and the Highpriest on the day of expiation to come out of the Holy of holies, to give them the blessing: In such manner do the Ancients describe the now blessed waiting and looking without (though in Heaven, of which the Sanctuary was a figure,) for that blessed hope of our Lord's coming out of his Most holy place, where he now is, without sin unto their Salvation. And thus the best of the Jews express their happiness, saying that pious Souls are in the bundle of life, (as the most learned Dr. Pocock shows out of Judah Zabara, * Not. miscell. cap vi. p. 176. ) in the high place, in the treasury; where they enjoy the splendour of the Divine Majesty, being hidden under the throne of glory. Which phrases signify a state of imperfection, in comparison with that which our Lord Christ (with whom, saith the Apostle, our life is hid, and kept in safe custody,) will bring us unto at the day of his appearing. II. But all this time they do not imagine that their Souls lie asleep, without any sense of joy and pleasure; no more than the Israelites did, who were at their Prayers all the time that the Priest was in the Sanctuary, desiring God to accept his intercession for them. For what good doth it do them to be in the Garden of Eden or pleasure, (as the Jews also call the place where they live,) if they have no taste of its fruits and happy enjoyments? They would be as well anywhere else as in the Bosom of Abraham, (by which the same Jews * Vid. Vcy: 〈◊〉 de 〈◊〉 bill. L. i c. 16. , as well as our Saviour, describe this state,) if they do not feast there, as that expression properly signifies; and as the Parable of Lazarus supposes he did, when it saith, that now he was comforted, or enjoyed his good things, which made a recompense for all the evil he had here suffered. The sense of the Christian Church in this matter is admirably expressed by St. Orat. x. p. 173. Greg. Nazianzen. Who comforting himself and others for the loss of his Brother Caesarius, concludes with these words: I am persuaded by the words of the Wise, that every Soul that is good, and beloved of God, when it is loosed from this body to which it is tied, straightway 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conceives a certain wonderful pleasure and rejoices exceedingly, in the sense and contemplation of the good it expects. Which makes it go most cheerfully to its Master; because, being got out of its prison, and having shaken off its fetters, which pinioned the wing of the mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it already enjoys, as it were, an image of the Blessedness laid up for it. And not long after receiving, out of the earth from whence it came, and where it is deposited, its nearly-allied body, (in such a way as God, who tied them together and dissolved them, knows,) it shall together with it inherit the glory there. And thus St. Paul also plainly teaches us; 1. When he relates how he was transported into the third heaven and into Paradise; and for any thing he knew, out of his Body. 2 Cor. xii. 2, 3. Which evidently shows he believed, that Souls could act without their bodies, and that they shall enjoy God, and have a sense of heavenly things, as soon as they depart this life. And so much the Jews themselves well conclude from the Spirit of Prophecy; whereby holy men of God were separated for a time from their bodies, so as to perceive nothing either by their senses or their minds, but only what God presented to them. The phantasms, indeed, which they had received from this sensible world, were commonly used to represent those things which were then offered to them by Divine Revelation: but without any assistence of the motions of the body, which lay then as if it was dead; while the Soul enjoyed converse and familiar discourse with God. In which condition, it is manifest, St. Paul's mind was so intent to what was communicated unto him, that he did not at all observe whether he had a body about him or no. But there is more than this, if you mark it, in St. Paul's transport into Paradise; where God spoke to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mysteries which he could not declare by any words, because no phantasms or images of things he had seen or heard here in this world could express them. Which is a sign he conceived them without any motion of his brain, merely by his Spirit. Of such transports the Hebrews themselves talk, who say four men entered into Paradise * Sepher C●sri part. 3. § lxv. Tzemach David ad An. 498●. : (that is, by the spirit of prophecy:) one of them was too curious, and died presently; another proved distracted after it; a third plucked up the roots, or denied the foundation of Religion, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have already touched the mark, I am come to perfection, and therefore need not mind the work of the Law any longer; a fourth entered in peace, and came out again in peace. Which I recite not as a truth; (for all these stories are told of men who lived since the spirit of prophecy left them;) but to show that they think it not impossible for men to be transported as St. Paul was, (to whom, I imagine; they were ambitious to equal some of their Doctors,) but by the power of the Spirit they might enter, while they were inhabitants of this world, into Paradise. Of the sweet enjoyments of which place therefore they cannot sure be uncapable, when they have quite left this body: since the Apostle supposes his spirit might go out of it in this rapture; when it perceived and understood things without the use of phantasms, after the manner of Intelligences. 2. Wherewith he was so ravished, and so fully assured of future bliss as soon as he died, that he desired above all things to be dissolved, and to be with Christ, which he looked upon as far better then to stay here any longer. i Phil. 23. This eager longing clearly shows what he expected, as soon as he was got lose from this body: and that he did not think death would stupefie his Soul, and bereave it of all sensation; but rather open to it a freer passage into that delightful place, whither he had some time been caught up. For it would not have been better for him to departed, and to be with Christ, if he should not have had the favour to enjoy that sweet conversation with him there, which was not denied him whilst he was here. He tells us indeed, that when our Lord shall appear, then is the time when we shall appear with him in glory; but before this he expected upon his departure to be with Christ, though not in so full an enjoyment of him as hereafter. This made him so confident and well assured in his perpetual conflicts with so great troubles and calamities, because he looked upon himself in this present bodily state but as a stranger, who was absent from his own country and friends; to whom he desired to return even in this way, through the midst of many afflictions. 2 Cor. v. 6. Which he repeats ver. 8. We are confident, I say, and willing rather to be absent from the body, and to be at home with the Lord. So we render this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 6. when he speaks of his being in the body. From which I conclude, that he thought his Soul, which while it did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inhabit the body, had such a sense of future happiness, as made him resolutely endure all manner of troubles to come at it, would much more enjoy a blissful sense of it when it did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dwell in its own country with the Lord. 3. Hence you read that those who were dissolved, or rather whose souls were torn out of their bodies by the hand of cruel persecutors, cried unto God for vengeance on their murderers. vi. Rev. 9 Which argues Souls departed do not sleep, and think of nothing that passed here; but are so awake, as to remember the gracious promises of God, which they live in expectation to see fulfilled. It may be said indeed, that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Souls we are to understand only their Blood, as the word is sometimes used in the Holy Scriptures; and as I thought, when I writ the former Treatise * Vid. Chap. viij. p. 501. , it might be taken here. But upon farther consideration I find reason to correct that mistake: For St. John, I observe, speaks of them as persons (ver. 11.) who had fellow-servants and brethren here upon earth; who were to finish their testimony to Christ by laying down their lives for him, as they had done. Till which time those Martyrs were to rest and acquiesce in what they enjoyed already; having obtained very great honour: For there was given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to every one of them white robes. Mark the place, and you will be satisfied fully that he speaks not of their blood. For St. John saw these Souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, under or beneath the Altar; of incense, that is, (as a Great man hath proved * Mr. Thorndike Rights of the Church p. 95. 310. :) whereas the blood of the Sacrifices was poured out at the bottom of the Altar in the outward court. They were not without, but in the Sanctuary; though in the lower part of it, beneath the Altar of incense; not yet advanced to the higher part of it, much less to the Holiest of all. They were admitted, that is, unto a greater nearness to God than others, (as the Church always believed the Martyrs were,) though not yet consummated; as the Apostle St. Paul supposes himself should not be till the day of Christ's appearing. But St. John adds, (2.) that they had white Robes given them in that place where they were: which signifies they were a kind of heavenly Ministers attending on the Divine Majesty; or that they had exceeding great honour conferred on them: (xli. Gen. 42.) which would have done them no good at all, if they had not been sensible of the favour of God therein, and lived in great joy and festival pleasures; which white raiment also in the holy languages uses to denote. ix. Eccles. 8. And thus the Jews themselves, I observe, are apt to speak of this matter; making the description of the City and Temple in the latter end of Ezekiel to be a representation of the other World. For when it is affirmed by one Doctor in the Talmud * Vid. Coch. exc. Gem. Sanhedrin c. xi. n. 30. , that there were not above six and thirty just men in every Age that behold the face of God; and another objects, that the Court about the City (called The LORD is there) was exceeding great, no less than eighteen thousand measures round; xlviii. Ezek. 35. this Answer is returned, that the difficulty is small: For some behold the very light of God; others only see it obliquely, and have no more but a certain obscure duskish image of it. There are but few of the former, saith the Gloss there, who have the Light in its power; but of the other, who have a weaker ray, obliquely and at a distance, there are very great numbers. Which agrees with those words of our Saviour, In my Father's house are many Mansions, as they are expounded by the two St. Gregory's, Nazianzen and Nyssen, and others: who by a Mansion understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Nazianz. Orat. 33. , etc. the rest and the glory which is laid up there for the blessed; but suppose some to be in a higher, others in a lower condition, proportionable to the virtuous dispositions they carried out of the world with them. Which being very different, they believed some to see less; and others to be like Gorgonia, the Sister of St. Greg. Nazianzen, whom, in the conclusion of his Eleventh Oration, he supposes to be in the clear light of the glorious Trinity. 4. But it would take up too much room in this Treatise, if I should enter into that discourse: and therefore I proceed to consider, that though they made this difference, according as we see in a City (to follow the former comparison) some are accounted the chief, others the more inferior streets and houses, and some are nearer unto, others more remote from the royal palace: yet they did not imagine those mansions to be dark, nor those that were in them to have their eyes shut up with sleep; but all to enjoy the light of life. They lead, as another Jewish Writer * Vid. Jo. de Voysin de Jubilaeo L. i. cap. 16. speaks, a most sweet life in that light, which is the figure and resemblance of the supreme light, to which they shall be admitted at the last. Thus Moses and Elias appeared in great splendour at our Saviour's transfiguration on the Holy Mount; where they talked and discoursed with him about his departure, that he was to accomplish at Jerusalem. Which shows, they not only continued in being, but had sense, and motion, and lived in much happiness and bliss. Which we are not to take for a singular privilege indulged to them; for the Apostles, you may observe again, looked upon our Saviour as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exemplar or pattern to which God had determined they should all be conformed. viij. Rom. 29. And their conformity to him here in this world being so exact, that they passed the very same way to bliss that he did, through most cruel sufferings; they could not doubt but upon their departure the conformity would still hold as exactly. That as He, when he died, immediately went to Paradise; (where he promised the good Thief should be, before his Resurrection;) so they should enter into the same blessed place immediately upon their death, and live there in a joyful expectation of him, to come and change even this vile body, that it may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conformed to his glorious body. three Phil. 21. And this is the sense also, you may observe once more, of the Voice from heaven, which commanded St. John to write, Blessed are the dead which die in the Lord. (xiv. Rev. 13.) With which the Spirit immediately joined its testimony, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Yea (i. e. it is certainly true, believe what the voice says,) from henceforth, or now at this present, I promise them a blessed rest from their labours; and their works shall follow with them: that is, they shall be refreshed with a sweet remembrance of what they have done and suffered for Christ Jesus. It is uncertain indeed whether the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be to be referred to the former words, Blessed are the dead which die in the Lord; or to those that follow, Yea, saith the Spirit: But either way our Church understands it in the same sense, as appears by the Funeral office. Where, referring it to the former sentence, the words are thus recited; I heard a voice from heaven saying, Writ, From henceforth (or Now, at this present time) blessed are the dead, etc. They are not only in expectance of future blessedness, but in possession of an happy state already; and find inconceivable satisfaction in venturing their very lives for Christ's sake: who for this very end, as St. Paul observes, laid down his life for us, that whether we wake, or whether we sleep, we should live together with him. 1 Thess. v. 10. There are those who from this word Sleep (by which the state of the dead is frequently called in these books, there being nothing liker Death than Sleep,) would infer the perpetual motion and operation of the Soul before the Resurrection. For it is very busy and active, even when all the Senses are locked up by sleep; and hath at that time received very high illuminations from God: which is a sign that, if the body were quite dead, it would not be without them. Aristotle, I find in Sextus Empiricus * L. viij. adv. Mathemat. p. 312. , observes thus much, that in Sleep, when the Soul is by herself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, resuming her own nature, she prophesies and foretells things to come: and declares, saith he, hereby what she shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when by death she shall be separated from all bodily things. By which consideration, St. Austin tells us that Gennadius, a famous Physician in his time, and very religious and charitable, was wonderfully enlightened, when he was in doubt whether there was any life after death. God, saith he * Epist. 100 ad Euodium. , would by no means desert a mind so well disposed; but there appeared one night to him in his sleep a very handsome young man, who bid him follow whether he should lead him. Which he thought he did, till he came to a City, where on the right side he was saluted with the sweetest voices that ever he heard; which the young man, upon his inquiry what this meant, told him were the hymns of the Blessed and of the Saints. What he saw on the left side, he did not well remember: but awaking he looked upon this as a dream, and thought no farther of it. Till some time after the same young man appeared again to him, another night; and asked if he knew him. To which he answering, Yes very well; he asked him where he had seen him. And Gennadius presently related, how by his conduct he was once led to hear the hymns and see the sight before mentioned. Here the young man asked him, whether he saw and heard what he related in his sleep, or waking. In my sleep, said Gennadius. True, said the other; and now thou seest me in thy sleep, dost thou not? To which he consenting; his instructor proceeded to ask him, Where is thy body now? In my bedchamber, said Gennadius. Dost thou know then, replied the young man, that thy eyes are now bound up, and shut, and lie idle in that body, so that with them thou seest nothing? I know it, said Gennadius. What eyes then are these, said his instructor again, wherewith thou seest me? Here Gennadius being silent, not knowing what to say; the young man laid hold of this occasion to open to him the meaning of all these questions, saying, Those eyes of thy flesh, which is asleep and lies in thy bed, have no employment and do nothing at all; and yet thou hast eyes wherewith thou seest me. Just so when thou art dead, and the eyes of thy flesh are put out and can do nothing, vita tibi inerit, quâ vivas, sensúsque, quo sentias, there will be life in thee, whereby to live, and sense, whereby to perceive. Beware now hereafter how thou doubtest that life remains after death. And thus that faithful man told St. Austin, the Providence and mercy of God quite removed his doubt. But I shall not insist on such reasons as these, my intention being only to show what we learn from the Apostles, the faithful Witnesses of Jesus Christ, to confute that drowsy conceit of the Sleep of the Soul; which like a thistle sprung up first * Euseb. Hist. Eccles. L. vi. c. 37. in the wild deserts of Arabia, but ought not to be suffered to grow in the Garden of God. In which this Doctrine of the Apostles, I might show, hath been so deeply rooted, that to testify the Church's belief of it, was one great end of the Commemorations and Prayers which were made for the faithful departed this life. So we learn from Epiphanius his confutation of Aerius, who did not approve of this practice. The very first account he gives of it is, that those who were present might believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Haeres. lxxv. n. 7. etc. that they who were departed live, and are not gone out of being; but exist and live with the Lord. And they did not suppose, I may add, that those whom they remembered in their sacred offices, were frying in the flames of hell, as the present Roman Church doth; but in a state of happiness, though imperfect, and some more imperfect than other. This we learn from the Service of the Church in those days, especially at the funerals of the departed. Whensoever they celebrated the dreadful mysteries, together with the holy Martyrs and Confessors and Priests, whom they commemorated, they prayed for the whole World, for which Christ's blood was an expiation: not forgetting those who slept in him, whom the Priest desired those who were present to remember. For we are all one body (saith St. chrysostom * Hem. xli. in 1 Corinth. p. 524.20. , who reports this,) though one member be brighter than another: and therefore they desired all might have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardon and consolation. Which they hoped they had, it is plain from the Funeral Office, which, in great part, was Eucharistical, consisting of Psalms and Hallelujahs. So the same great person informs us in his Commentaries on the Epistle to the Hebrews, where he takes occasion from those words, two. 15. [deliver them who through fear of death, etc.] too reprehend the bitter lamentations and wail of those who mourned for their dead friends, as altogether inconsistent with what the Church did at their funerals. Where the bright lamps * H●m. i●. p. 453 35. 454. 10. they saw burning proclaimed that they attended them as valiant champions: and the hymns that were sung glorified God, and gave him thanks for crowning him that was departed, and for freeing him from his labours, and for delivering him from a state of fear, that he might have him with himself. Are not the hymns, saith he, for this end? is not this the meaning of the singing Psalms? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and all these things are proper to those that rejoice: according to that of St. James, Is any well-pleased? let him sing Psalms. And a little after he bids them mind what they sung at those solemnities. Return unto thy rest, O my Soul, for the Lord hath dealt bountifully with thee: and, I will fear no evils, for thou art with me: and again, Thou art my refuge from the affliction that compasseth me about. This was part of the Funerall-service, to which he tells them they did not attend, but were drunk with sorrow; or else they would not have made such lamentations. For to say, Return unto thy rest, O my Soul, for the Lord hath dealt bountifully with thee, and yet to weep and lament, is a mockery and a stage-play; not a serious piece of devotion. This and much more that great Man there says, to show how preposterous it was to mix their lamentations with those hymns: which supposed the Souls of the deceased to be in rest and peace, and to partake liberally of the bounteous goodness of God; and therefore aught to have composed and comforted the minds of the living, who confessed their Friends had made a blessed change of a troublesome life, for one full of quiet and happy repose. To which the Order of burial in our Church, which professes to tread in the steps of the first Ages of Christianity, is very conformable. Where we Sing, Blessed are the dead which die in the Lord, etc. and acknowledge that we ought not to be sorry, as men without hope; for them that sleep in him: because the Spirits of them that depart hence in the Lord do live with God; and, being delivered from the burden of the flesh, are in joy and felicity. Not complete indeed, but we pray him (after we have given thanks for delivering our Brother out of the miseries of this sinful world) to hasten his kingdom, that we, with all those that are departed in the true faith of his holy name, may have our PERFECT CONSUMMATION and BLISS both in BODY and SOUL in his eternal and everlasting glory. But it is not my business, as I said, to seek for testimonies to this Truth any lower than from the APOSTLES themselves, who as they preached the glad tidings of Eternal Life , so they protest most solemnly, (and they were men, you shall hear, who taught and practised the strictest truth and honesty,) that they had a most certain knowledge of it: and therefore we may safely rely upon their testimony. Those words wherewith St. John gins his first Epistle may serve in stead of all that might be alleged to assert this; ver. 1, 2, 3. where he gives an account of the reason they had to publish to the world that WORD OF LIFE, (Jesus and his Gospel,) as they had done a long time. For they said nothing concerning that Eternal Life, which it was in the purpose of God the Father from the beginning to bestow, and now was manifested to them, but what they had HEARD; that is, received from his own mouth, and been constant Auditors of. Which made them the more confident to declare these things to others, because they had them not at the second hand, but immediately from himself. And because it is the least of testimonies to say we have heard a thing, therefore he adds, in the second place, that they had SEEN it; beheld, that is, all the marvellous works he did to confirm this Doctrine which he delivered; as the word Seen seems to be understood xv. Joh. 24. If I had not done among them the works which none other man did, they had not had sin: but now they have SEEN, and yet hated both me and my Father. They saw the vast numbers that he fed with a little food, the sick that he cured with speaking a word, the dead that he raised when all their friends gave them for lost, and despaired of seeing them again in this world: In short, so many instances of his Divine power and authority, that if they should have been written every one, this Apostle supposes the World would not have been able to contain the Books that should have been written. xxi. ult. But these are recorded which we find in the Gospel, as he concludes the foregoing Chapter, that we might believe that Jesus is the Son of God, and that believing we might have Life through his Name. And lest any should imagine it was but a transient sight they had of these things, and their eyes might be deluded, (as we sometimes are when a thing suddenly flies away from us,) or that they were but seldom spectators of these things, and so could not gather much from thence; he adds, in the third place, that they had LOOKED on it: that is, had this evidence continually before their eyes. They scarce saw any thing else but miracles. They had not leisure ofttimes so much as to eat their meat, by reason of the great multitude of people that came to be healed by him. They conversed a long time with Lazarus after he was risen; and our Lord himself was seen of them forty days after his resurrection, speaking of the things pertaining to the kingdom of God. And when the Holy Ghost came, they themselves, to whom the Apostle here writes, could testify the wonderful variety of spiritual gifts that were poured on believers. But because we imagine that to feel a thing is far more considerable for our satisfaction then to see it or look upon it; (as St. Thomas would not believe those who had seen our Lord and heard him speak, but he would put his hands into his wounds, before he would be satisfied;) therefore the Apostle tells us farther, that they declared nothing but what they had HANDLED of the word of life. That is, there was most palpable evidence and demonstration given of the truth of their report. They were so near as to touch and feel that their eyes were not deceived, when they thought they saw such miracles wrought. For their own hands distributed the bread and the fish to the hungry multitude. And some of them untied the grave-cloaths of Lazarus when he was raised from the dead. And (to give one instance for all) when he himself risen again from his grave, they not only discoursed with him, and saw him eat and drink, and beheld him several times and in several places; but he called them to him, and said, Behold my hands and my feet; handle me and see: for a spirit hath not flesh and bones, as you see me have. xxiv. Luk. 39 This very handling of him was a great argument of the Eternal Life which was with the Father, but was hereby made manifest unto us; for it proves his resurrection, and that is a proof of ours. Now they having thus heard, and seen, and beheld, and handled these things, how could they choose but publish that Jesus is the Author of Eternal Life? And we receiving such testimony from them, how can we refuse to believe their word, that we may have fellowship with them in God and his Son; i. e. be partakers, as they were, in that most blessed Life of God and our Saviour Jesus Christ? If we do but believe there were such men as St. John and St. Paul and all the rest, and if they had eyes and ears and hands like other men; if they were men of sound brains and understandings; (as it appears by their writings they were;) if any credit may be given to sober persons, who protest they heard those voices from heaven, saw those miracles which they have recorded, conversed with our Saviour after he risen from the dead; (as there are no Writers in the world deserve credit, if they do not;) nay, if they deserve more credit than any, considering what they did and suffered, as you shall hear, for the testimony of that which they saw and heard, and wrote to the world; there is no doubt this Life was manifested most apparently to them, and they had reason to bear witness of it, and show it to us: And we cannot but rest satisfied that it is the will of God to give Eternal Life by his Son Jesus Christ our Lord. No question to be made of it, unless we will question all Histories in the world, and believe nothing that is reported and delivered to us by others. Which if it were once resolved, there would be an end of most of the trade, commerce and business that is managed in the world. And deeds and evidences which men have from their ancestors would become void; and present possession would be the only title they could have to their estates. But for our farther satisfaction, let me briefly show, that the APOSTLES gave a continued Testimony to this truth, all the three ways whereby St. John saith He came, by WATER, by BLOOD, and by the SPIRIT. I. As for the purity of their Doctrine, which is one part of the Testimony of Water, I have given an account of it in the first part of this Discourse. Which demonstrates it was of that nature, that it had been an idle attempt to preach it, and endeavour to plant it in the World, had they not believed, and been able to prove, that their Master, who employed them, would give them, and all those who obeyed their word, the reward of Eternal Life. To which if you add the holiness of their Life, which is another part of this Testimony, you cannot think that men of such sincerity in all other things would have affirmed so confidently as they did that which they did not take to be true; nor have protested they saw and heard and felt such things as they never had any notice of. But if you will needs suppose they might be so vile, (which is very unreasonable;) yet who can think they would have denied themselves so much as they did for their Master's sake, in which a great part of their piety consisted, if they had not been sure that he would lead them by such means to everlasting life? This extraordinary contempt of all present things, even of life itself, as you shall hear, plainly shown they were not merely big words which they spoke, of being with God and our Saviour, to see the Glory which the Father had given him; but things which they hearty expected. For does any man find such inclinations in himself, as should make him imagine they would have left their trades, their houses, their possessions, their wives, kindred, friends, all that is desirable in this world, and persuade those who were the dearest to them to do so too; if they had not had an assurance, upon such grounds as were apt to convince others as well as them, of the recompense they should meet withal hereafter in a better life? Who can believe that St. Paul would have quitted all his Dignities, his hopes of greater preferment, his esteem and reputation with the wisest and chiefest persons in the Nation, his ease and quiet, and every thing else, and betaken himself to the troublesome service of a despicable Master; if he had not known and seen it as clearly as the Sun in the firmament, that Jesus, whom he served, was raised from the dead, and made the King of Glory, and would prefer all those that proved faithful to him unto the greatest honour in the heavens? For what reason should those good men live as having nothing, and all the time be as cheerful as if they possessed all things? Did they not look upon themselves, think you, as heirs of a Kingdom which could not be taken away from them? Read St. Paul's description of himself to Timothy, (2. three 10, 11.) who he says had fully known his doctrine and manner of life, (not only what he had been wont to teach, but how he had followed his own instructions,) what his purpose and aim had ever been, his fidelity, his lenity towards offenders, his charity to all Christians, his patience under troubles of all sorts: for he was persecuted and endured great afflictions by that means at Antioch, (where they thrust him out of the city,) at Iconium, (where an assault was made upon him to stone him,) at Lystra, (where they actually stoned him.) And in how many other places he had been vilely used, Timothy, he says, could not be ignorant, having been a companion with him in his travels. xuj. Act. 3. Now what think you of such a person as this? Do you take him for a dolt and an ignorant sot? Was this great Apostle a mere lump of clay, who was sensible of nothing; and imagined others so senseless, as that he might without any reason propound this example to Timothy for his imitation? How came they to be so stupefied, as to choose rods, and whips, and stones, and all other miseries, when they might have lived in ease and peace? Nay, to glory in these things alone, as if there had been nothing that could have done them such honour, 2 Cor. xii. 5? They did both hunger and thirst, (as I noted from the same Apostle in my former Book, 2 Cor. iv. 11.) they were naked and buffeted, they had no certain dwelling-place, they laboured working with their own hands, being reviled they blessed, being persecuted they suffered it, they were made as the filth of the world, and the offscouring of all things. Which things not body in his wits can think men of their understanding would have endured, if they had not been provided of meat which the world knew not of, and been nourished and sustained with the hope of glory, and assured of eternal mansions in the heavens, and known that they should inherit a blessing, and be made more honourable and glorious with Jesus for ever, than the World for the present could make them vile and contemptible. These things are so clear, that the bare recital of them is sufficient to satisfy us they were no deceivers, nor men of light belief, who took things upon trust without good evidence; but had the greatest reason to endeavour to baptise all Nations into this belief, as they did by an indefatigable diligence: which was no small testimony of the power and glory of the Lord Jesus. II. And their BLOOD speaks as much. For as none of them, saith St. Paul, xiv. Rom. 7. lived to himself, so none of them died to himself; but consecrated even his blood to the Service of Christ, if he pleased to command it. Whereby they sealed to this Truth; and shown they were so far from doubting of immortal Life by the Lord Jesus, that they unfeignedly desired to be dissolved and to be with him. Witness St. Stephen, who was stoned because he said he saw the Lord Jesus in the highest glory; which he was never more assured of then when he died, for than he recommended his Spirit to him, as our Saviour had done his to God the Father. Witness Antipas, a faithful Martyr. Witness all those Souls whom St. John saw beneath the Altar: who had all learned from our Saviour what they must expect in his Service, when he said, The Brother shall deliver up the Brother to death, and the Father the Child; and the Children shall rise up against their Parents, and cause them to be put to death. And ye shall be hated of all men for my Name's sake. Under which afflictions they had nothing to support them, but that which he immediately adds, He that endureth to the end shall be saved. x. Matth. 21, 22. These few words were a sufficient encouragement to them, and made them not regard their lives for the sake of Christ Jesus; who hath abolished death, and brought life and immortality to light through the Gospel. For the which cause, saith St. Paul, I suffer these things, and am not ashamed; for I know whom I have believed, and am persuaded that he is able to keep that which I have committed to him against that day. 2 Tim. i 10, 12. And for this cause he would not have Timothy to be ashamed of the testimony of our Lord, nor of him his prisoner; (ver. 8.) but to imitate him by being partaker of the afflictions of the Gospel; which he endured, as he adds in the next Chapter ver. 10. for the elects sake, that they also might obtain the Salvation that is in Christ Jesus with eternal glory. The Apostles nothing doubted that they themselves should obtain Salvation and immortal glory this way: and they hoped likewise, by their constant sufferings even to the death, to draw others also to the faith, or confirm them in it; that they might have a share with them in this happiness, and be willing to suffer for it. For it is a faithful saying, he adds, that if we be dead with him, we shall also live with him: if we suffer with him, we shall also reign with him: ver. 11, 12. I shall conclude this with that Discourse of St. Paul 1 Cor. xv. 30, 31, 32. where he alleges this among other reasons, to confirm that Church in the belief of the Resurrection of the dead, and the life of the world to come, that He and the rest of the preachers of Christian Religion would not have been such fools, as to have suffered in that manner they did, had they not seen plain demonstrations of this truth. For they were so miserably treated, that they carried their lives in their hand; and were every hour, for any thing they knew, at the brink of the grave. He for his part had been compelled to encounter with wild beasts on the Theatre at Ephesus: (so some ancient Writers understand him, who knew there was nothing more common with the Pagans then to cry, Christiani ad Leones, Away with the Christians to the Lions: and it was a punishment to which the vilest Malefactors were subject, particularly Magicians; as we learn from another Paul * L. v de receptis sentemiis. the Lawyer:) or at least he ran as great hazards as those men did who were exposed unarmed to the fiercest creatures, such as Lions, Bears, Tigers, Leopards, wild Boars, and Bulls, and Dogs. (To every one of which we have examples of Christians, in the Ecclesiastical Story, that were condemned.) And it was for no other cause but this, that he preached Jesus and the Resurrection. How could they think him so senseless, as to put his life in such danger upon this account, if he was not fully persuaded of that for which he suffered so much; nay, had not good ground to be of this belief? He knew the value of life as well as other men. He was no stone nor block, as I have said, that had no feeling of pain. He naturally loved ease and quiet and pleasure, as well as the rest of the world. And his education had not been such as to incline him to believe things carelessly; especially such a thing as this, quite contrary to all his former principles, and as contrary to his present preferments and future hopes. And therefore, without imputing to him the highest degree of folly and stupidity, the Corinthians could not disbelieve what he preached of the Life to come. Concerning which he had received such full satisfaction, and was convinced of it by such undeniable arguments; that he chose rather to lose his life, then to deny it, or not to preach it. III. And that He and the rest of the Apostles were not deceived nor judged amiss in this matter, the mighty power of the SPIRIT, which wrought continually in them and with them, abundantly testified. This was sufficient not only to satisfy them, but to satisfy the rest of the world, that Jesus, as they said, was alive, and made the Lord of all: who was ready at hand on all occasions to bear witness to this Truth when they preached it, that he would give Eternal Life unto his followers. This power of the SPIRIT going along with them was a thing so notorious, that the Pagans in some places cried out, the GOD'S are come down to us in the likeness of men; and could scarce be restrained from doing divine honours to them. xiv. Act. 11, 18. And whereas there had been some wonderful things heretofore done among the Jews, if we may believe themselves, they now all ceased; as if God had transferred all power on earth into the Apostles hands. For they tell us, there were Ten Signs in the House of the Sanctuary * Pirke Avoth cap. v. , which never failed: as, that no woman ever miscarried by the smell of the flesh that was burnt upon the Altar; no fly was ever seen in the House; nor did the flesh of the Sanctuary ever stink; nor the rain ever extinguish the fire; nor the greatest winds hinder the smoke from ascending in a strait pillar towards heaven; etc. But forty years before the Sanctuary was destroyed, all these Miracles ceased; according to that of the Psalmist, (which they apply to this business * Talmud Bab. in Joma apud Raimund. p. 297. ,) We see not our signs, nor is there any prophet to tell us how long. lxxiu 9 When the veil of the Temple was rend in sunder, God, who dwelled in the Holy place, left his habitation, and went out at that breach to return no more thither. All the wonders were now without those doors, in the open streets, in every house, in the whole world. Which was a notable sign that Jesus was Christ, and alive from the dead, by whose power the Apostles professed to do all their wonderful works. By these they proved that he was exalted at God's right hand, and sat, as he said he would, on the throne of his Glory. And their proof was the stronger, because there was no great thing done (as formerly there had) but only what was wrought by their hands; who reigned now with him as so many Princes, and sat on twelve thrones judging the twelve tribes of Israel. nineteen. Matth. 28. xxii. Luk. 30. They were supreme Governors (whose office it is to judge) in the Church under our Lord Christ, it plainly appeared by the mighty power wherewith their Gospel was accompanied. Which came, as St. Paul tells the Thessalonians, not in word only, but in power and in the Holy Ghost. That is, in Miraculous works, and in extraordinary gifts, which brought along with them a full assurance: insomuch that he left it to them to tell the world what manner of men they were among them. And if any inquire what was the effect of it, he tells us, that they were persuaded by this miraculous power, to turn from idols, to serve the living and true God; and to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come. 1 Thess. i. 9, 10. This was the fruit of their labours and travels, to convince a number of people, by wonderful operations upon the sick, nay upon the dead, and by gifts of the Holy Ghost, that Jesus was raised from the dead, and possessed of Eternal life in the heavens; from whence he will come to bestow it upon the faithful; whom he will never suffer to perish, but rescuing them from destruction, make them ever happy with himself. And whosoever afterward revolted from this Faith, I may add, and set themselves to oppose it, the Apostles shown their power (which was a great witness to Christianity) as much in their plagues and punishments, as in the cures they wrought upon others. It may well be thought, that those in the Corinthian Church who did not believe the Resurrection, were reclaimed from their error by that Letter which St. Paul wrote to them; for we hear nothing of it more in the next Epistle. But some there were in other places that obstinately persisted in their folly; and not contented to disbelieve what the Apostles taught in this matter, contradicted and blasphemed it. Two of them are named in the 2 Tim. two. 17, 18. Hymeneus and Philetus, who taught that the Resurrection was past, and consequently denied the rewards of the Life to come. The occasion of their erring thus from the faith seems to have been this, that the Apostles often speaking of a spiritual resurrection from a state of sin to the life of godliness, (Rom. vi. Col. iii.) which they supposed all Christians had already felt; these men fancied there was no other, affirming the resurrection was past, and none to come. If they had only doubted of it, the Apostle, it is like, would not have so sharply punished them, no more than he did the Corinthians: But they blasphemed, as he expressly tells us of Hymeneus, 1 Tim. i 20. that is, reproached this Doctrine as a foolish opinion; and reviled, it is like, the Apostles who were the preachers of it. And therefore he inflicted on them the most grievous punishment, by delivering them up to Satan: which was not so little as merely banishing them the Christian Society, but turning them over to the power of the Devil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as unto a public Executioner, to torture and scourge them. They are the words of St. Basil * Homil. in princip. Proverb. p. 439. , with whom agree divers others of the ancient Doctors; who think the Apostle speaks of surrendering such persons into his hands, that he might inflict bodily diseases or pains upon them, to humble and bring them down to submit to the Apostolical doctrine, when they felt the miraculous effects of their Authority. For that's the reason this punishment is called delivering up to Satan; because it visibly appeared by some plagues on the body, that they were fallen under his power, by being thrown out of the Church. He was as a common Galoer and Executioner in a City or Kingdom; the Apostles as the Magistrates and Governors, (as was said before,) sitting upon thrones to judge and pass sentence on men: either by giving the Holy Ghost to those who sincerely believed; or by delivering those to be tormented and set on the rack by this Evil spirit, who blasphemed the Christian Religion. There was then no other power in the Church to correct and punish them for so high a crime; and this being done by the power of our Lord Jesus Christ, (as you read 1 Cor. v. 4.) was a notable testimony of the SPIRIT to the truth of Christianity, and bad all men beware how they spoke evil of this holy Doctrine: especially of this fundamental part of it, that the Lord Jesus will give us everlasting life, and raise us up at the last day. The terrible execution which they saw done upon those who subverted this foundation of all piety, was a great means to confirm all Christian people in the faith: and to make them reverence those who had this mighty power, either to give men ease, or to torment them; to restore men to life, or to strike them dead; to give them, as was said before, the gifts of the Holy Ghost, or to put them into the possession of the Devil. There is a great deal of difference, it is observed by Tertullian * L. de Pudicitia, c. xiii. , between an Angel of Satan sent to buffet a man; and being delivered up, or put into the possession of Satan himself. To the former St. Paul himself was, by the Divine permission, obnoxious for his exercise. 2 Cor. xii. 7. The latter was the punishment of blasphemers, and other horrid offenders, for their cure. But both served to give a testimony to our Saviour, and to settle the hope of immortal Life. For by the Angel of Satan which buffeted, that is, disgraced and vexed St. Paul, a great many ancient Writers * S. Chrysostom. Theodorer. Photius apud Oecumen. Ambros. Theophylact. understand those troubles and sore afflictions, all sorts of injuries and reproaches which infidels and wicked men, by the instinct of some of the Devil's agents, tormented the Apostle withal. Alexander the Coppersmith, (saith St. Chrysostom,) who did St. Paul so much mischief, Hymeneus and Philetus, all those that set themselves against the Gospel, cast him into prison, beat him, drove him out of their cities, were Ministers of Satan, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they did Satan's business: who by such instruments laboured all he could to dishearten the Apostles, and hinder the free course of the Gospel. Here now appeared the mighty power of Christ, which rested, as the Apostle speaks, or took up its dwelling in them. 2 Cor. xii. 9 They were never so strong as when they were thus afflicted. Then they mightily prevailed, and advanced the Kingdom of Christ, by whose powerful grace they endured all hardships and distresses courageously: and demonstrated they had a strong and immovable hope of being with him in that blessed place, unto which St. Paul was rapt just before this Messenger of Satan, as we render it, raised such a terrible storm of persecution against him. By that glorious sight he was fortified against it; and, standing as firm as a rock himself, confirmed others in that faith, which made him so invincible, that he gloried and took pleasure in all those infirmities, and reproaches, and necessities, and persecutions, and distresses, which that Angel of Satan stirred up against him: ver. 9, 10. That was all the Devil got by his ill usage of him, which only gave the Apostle matter of glory. For when our Saviour pleased not to grant his desire of having this Angel removed, but only told him his grace should be sufficient for him; immediately he adds, that he would gladly glory more than ever in his afflictions. Which plainly shows, both what he meant by that Angel of Satan; and how much hereby the Christian Religion was promoted, and the Souls of believers strengthened in the faith. They might easily believe he had been in the third heavens, when they saw him so much superior to all the power on earth, and the powers of the air too; who conspired to beat him down and oppress him. All the art in the world could not so declare the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unutterable words St. Paul heard, (which the impious Cainites and Gnostics * Epiphan. Haeres. xxxviii. , in a Book of theirs called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, concerning St. Paul's ascent, pretended to relate,) as this inexpressible power of Christ residing in him, and supporting him under the greatest miseries; which declared those words remained still imprinted in his Mind. And that other power of Christ, whereby the Apostle delivered up high offenders to Satan, (that he might inflict plagues and diseases or aches and pains on their bodies,) as evidently showed what a great Minister he was in Christ's Kingdom; and how credible the Doctrine was which he preached to them. For he was ready to revenge all disobedience with remarkable punishments; and alleges this power as a proof of his authority, in the next Chapter, 2 Cor. xiii. 2, 3, 4. If I come again, I will not spare, since you seek a proof of Christ speaking in me. He is not weak indeed towards you, but is mighty in you: (having given by me exceeding great demonstrations of his power and my Apostleship, xii. 12.) Yet since you are not convinced, it seems, by what you have seen already, and desire a farther proof that Christ speaks in me, you shall have it; I will not spare you; that is, I will punish you, and make you know it to your cost. For though Christ was crucified through weakness, (i. e. according to his mortal condition which he assumed for our sake,) yet he lives by the power of God, which raised him from the dead, and gave him all power in heaven and earth. You ought not therefore to contemn one because he is weak, i. e. afflicted, as you are apt to do me; for Christ went this way to glory: and though we also are weak in, or with, him, i. e. suffer for his sake, which is no more than he did; we shall live with him by the power of God toward you; that is, make you feel, that as he is alive, (i. e. mighty and strong now that he is raised from the dead,) so are we also by the power of God, which we shall make use of for chastising your insolence. Which plainly shows, that these Apostolical censures had most mighty effects; which demonstrated Christ was alive, and wrought most powerfully in these his Ministers. By whom as he gave miraculous gifts, so he miraculously punished offenders; and never more terribly then when they were in such a weak (that is, afflicted) condition, that it tempted some people to contemn them. Then they showed their power, and made it appear that, as he, who was crucified, lived; so did they, who were persecuted and despised: being armed with divine weapons or engines, which were mighty through God to batter down the strongest holds; subverting the pitiful reasonings of such as Hymeneus and Philetus, and making every proud conceit stoop, which advanced itself against the Christian Doctrine. 2 Cor. x. 4, 5. This they did by the power I am speaking of, which baffled all opposers, and made them crouch as so many captives to these Ministers of Jesus Christ. Who in their external conditino were mean, and exposed to the scorn and contempt of all the world; but so mighty and great by this authority, that the Apostle saith, (ver. 8.) it had not been vanity, if he had boasted of it more than he did. For this Apostolical Rod, as he calls it 1 Cor. iv. 21 * Vid. S. Chrysostom. in loc . was like the rod of God in the hand of Moses. It did miraculous things by inflicting terrible punishments, for which no cause but his heavy censure appeared, on those who contradicted and blasphemed: and was as sensible a sign of the presence of God in the Church, as the things which the rod of Moses did were of his presence with the ancient Israelites. Great fear came upon the whole Church, and upon as many as heard these things, says St. Luke, (Act. v. 11.) when he relates how the other great Apostle by this rod struck Ananias and Sapphira dead. For hereby they learned two things, Encom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. saith Asterius: both that our Saviour was God; and that the teacher of his laws had Angels attending on him, who were ready to execute his pleasure. He would have the lame man walk, and presently that grace came. He thought good to punish these sacrilegious persons, and the punishment in an instant was inflicted. These things were sufficient to astonish the most stony hearts; and to persuade them firmly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they were not words of deceit which the Apostle spoke, but that God was certainly with him, and that the mystery which he preached was true and holy. O the wonderful power of our Lord Christ, to whom all things in heaven and in earth and under the earth do bow and obey! whose Ministers had so large an Authority, that Angels were ready to wait upon their word! Great is his power, which by such weak instruments brought such mighty things to pass. His Apostles, say the Gentiles, S. Chrysost. Hom. iii. in 1 Corinth. were men of no account, mean fishermen and such like rustic people. True; and we add moreover, that they were unlearned, illiterate, poor, vile, ignorant and despicable. But this is no disparagement to them; it is their glory and peculiar praise, that such men as these appeared more illustrious than the whole World. For these idiots, these rustics, these illiterate men, were too hard for the wise, and overcame the mighty, and persuaded the rich and great to submit to their authority. Great therefore was the power of the Cross; for these things were not done by any humane strength. Consider a little. A fisherman, a tentmaker, a publican, an obscure illiterate man coming from Palestine, a far distant country, encounter with the Philosophers at their own doors, with the Rhetoricians, with the ablest speakers, and in a short time put them all down: though infinite dangers opposed them, and nature fought against them, and length of time and old customs mightily resisted them, and Daemons also armed themselves, and the Devil mustered up his forces, and moved all things; Kings, Rulers, People, Nations, Cities, Barbarians, Grecians, Philosophers, Rhetoricians, Sophisters, Orators, Laws, Judgment-seats, all manner of Punishments, a thousand sorts of deaths. But all these were no more able to stand before the breath of these poor Fishermen, than the small Dust before the blast of powerful Winds. How came it about that the weak thus overcame the strong? that twelve naked men not only encountered, but vanquished those that were so well armed? If you should see twelve men unskilled in warlike affairs, and not only unarmed, but weak in body, attack an infinite host of welldisciplined and well-appointed soldiers, and, receiving a thousand darts, should not be wounded, nor have any harm, but should take some of their opposers prisoners, and kill others, and disperse all; would any one think this was done by humane means? And yet the trophies of the Apostles are far more admirable. For it is not so strange for a naked man not to be wounded, as for an obscure; an illiterate person, a fisherman, to baffle so much wit and eloquence: and not to be hindered in their preaching, neither by their own small number and poverty, nor by the dangers they met withal, nor by the prepossession of custom, nor by the austerity of the things they commanded, nor by daily deaths, nor by the multitude of those that were in error, nor by the dignity of those that miss-led them. Who would not admire that mouth of St. Id. Homil. ult. in Ep. ad Roman. Paul by which Christ was preached; and a light broke forth more amazing than lightning, and a voice more terrible, even to Devils, than any clap of thunder? This voice brought them bound like slaves, this purged the world, this cured diseases, and threw out wickedness, and introduced the truth. What good was there which was not done by that mouth of his? It drove away devils, it unloosed sins, it stopped the mouth of tyrants, it silenced the tongues of Philosophers, it brought the world near to God, it persuaded Barbarians to Christian wisdom, it set all things in order on earth, and had a power also in heaven; binding whom it would, and losing there, according to the power given him. As a lion let lose among a company of foxes, so did he fall upon the societies of Daemons and Philosophers: and like a thunderbolt struck through all the armies of the Devil; who was so afraid of him, that he trembled at his shadow, and ran away if he did but hear his voice. He delivered the incestuous Corinthian to him, being far distant from the place; and again he snatched him out of his hands, being perfectly acquainted with his devices. And in like manner he taught others by the same severity, not to blaspheme. But let us not content ourselves merely to admire him; let us not only be astonished at him: let us imitate and follow him. What though we cannot do such miracles as the Apostles did? and there is no hunger and other miseries to be endured? (the times being peaceable and quiet, God be blessed:) yet there is their piety and the holiness of their life to be transcribed, which was no less admirable. And this is the noblest conflict; this is the syllogism which cannot be contradicted; this by our Works. Should we discourse never so excellently, but live no better than others; we gain nothing. For unbelievers do not mind what we say, but what we do; saying, Do thou first of all follow thine own words, and then persuade others. For if thou tellest us of millions of good things in the other world, but art so intent upon the things of this, as if there were no other; we believe thy works rather than thy words. For when we see thee greedy to snatch other men's goods, bitterly bewailing thy friends deceased, and in many other things offending, how shall we believe thee that there is a Resurrection? Thus unbelievers are hindered from being Christians. And therefore having seen how glorious our Saviour is, Id. Homil. xii. in Johan. being instructed in his Religion, and made partakers of so great a gift, let us lead a life agreeable to our principles; that so we may enjoy those good things which Christ hath promised. For He therefore appeared, not only that his Disciples might behold his glory in this world, as they say they did, (i. Joh. 14.) but also in the world to come: For, I will, saith he, that where I am, they may be, and see my glory. And if he appeared so illustriously here, what shall we say of his glory there? O happy, thrice happy they, more happy than can be expressed, who shall be thought worthy of that glory! Which if we should be so unhappy as not to see, better had it been for us, if we never had been born. To what purpose do we live and breath; what are we, if we miss of that Light? if we may not be permitted then to see our Lord and Master? If those who enjoy not the light of the Sun, lead a life more bitter than death; how miserable will their condition be who are deprived of that light? This loss will be punishment sufficient: though this is not all they must expect. For being banished from this Light, they shall not only be cast into outer darkness; but there burn perpetually, and miserably consume, and gnash their teeth, and suffer a thousand other miseries. Let us awake therefore, let us look about us, let us use our utmost endeavours, that we may enjoy the happiness Christ designs for us; and be far remote from the river of fire, which runs with great noise before the dreadful tribunal. Into that if we fall, there is no redemption. And therefore let us purify our life, let us make it bright and shining; so that we may have boldness of access to the blessed sight of our Lord, and obtain the promised good things, through the grace and lovingkindness of Christ Jesus; by whom and with whom to the Father and the Holy Ghost be glory world without end. Amen. CHAP. XIII. The Use we are to make of this RECORD. I. AND in the very entrance of so pious a design, to improve the great grace which Heaven hath bestowed on us, it becomes us to stand amazed at the transcendent love of God our Saviour: who not contenting himself to have thoughts and intentions of good towards such wretched Sinners, hath been pleased to make us a gracious promise that he will bless us; and to acquaint us, by no less Messenger than his own Eternal Son appearing from heaven in our flesh, with the secret purposes of his heart to give us the greatest Blessedness. There is nothing so astonishing as this; whether we consider the incomparable excellency of the Good he designs us, or the favour he hath done us in revealing it to us, or the glory of that person by whom he reveals it, or the certainty we have that this is a true report, that God hath given to us Eternal Life, and this Life is in his Son. O most joyful news! shall we poor mortals live for ever? and live there where Jesus is? May such as we presume to expect such glory, honour and immortality, as he hath brought to light by his Gospel? O wonderful love! which might have concealed its kindness, and yet eternally obliged us. It had been enough, if we had got to heaven, without knowing beforehand we should be so happy. Why should such offenders enjoy the comfort of hoping for so great a Happiness, while we are here in these earthly prisons? Might we not have been well contented, to creep upon our hands and knees to so high a glory? Had we not been fairly used, if with our heads hanging down, and not daring so much as to lift up our eyes to that holy place, we had traveled through this world, and at last found ourselves, beyond all expectation, at rest with Jesus? But, O the love of God, which hath bid us hold up our heads, and look above, and behold our Lord in his glory, and hope well, yea be confident, that he hath seated us together in heavenly places in Christ Jesus! We are indebted to him beyond all thoughts, for promising us so freely, out of his exceeding great love, and giving us so evident a right to such glory and honour, as our own unworthiness and guilt forbade us to promise ourselves, or to have the least expectance of. And what is it that he hath so freely promised? To look into that high and holy place where he is? at some distance to behold his glory? to have an Angel come sometimes to visit us, and bring us some message from him in some of the suburbs of heaven? And a great favour too, I assure you. A very singular kindness it ought to be esteemed, if we vile wretches may be permitted to be so happy, as but to come near the gates of the celestial palace. Well would it be for us, to come but within the sound of those melodious hymns which the heavenly host continually sing: or to live but in some of the most remote corners of that heavenly country; and there enjoy, for many Ages, the sweet society of some good Friends, in pure love and innocent conversation. But hark; He tells us we shall live with him, and see his Glory, and be with his Son Jesus, and reign together with him in his heavenly Kingdom, and be equal to the Angels, and enter into the joy of our Lord, and continue with him for ever. What manner of love is this, that we should be called the Sons of God; and being like him, behold him as he is! Where is our love? whither is it run? after what is it wandered, if it be not here ready to acknowledge this kindness, in making us such great, such exceeding great and precious promises? Ah me! that we should have lost ourselves so much, as not to find our affections forward to meet such a love as this, with the highest transport of joy! When our hearts so abound with love, that we have enough for every thing in the world; when there is not a pretty bird or a dog but we have some to spare for it; have we none at all for our Lord God, for LOVE itself, for that Love which hath so loved us? Ah blessed Jesus! that thou shouldst be pleased to do so much for those, whose hearts thou knewest to be so cold, that they would scarce be warmed with the brightest beams of thine inconceivable love! How shall we excuse ourselves to thee, that our Souls are still so frozen, after thou, the Sun of righteousness, hast shone so long so powerfully upon us? Let us consider, are we fed with a mere fancy? do we live only in a pleasing dream? or are we left in doubt of the truth of these things, and hang in such suspense, that we know not what to think of them? No such matter neither. He hath completed his kindness, by giving us a Certainty and full assurance of those things which are revealed to us in his Gospel. Here are WITNESSES of the highest quality to attest the truth of his Love: by whom we know that the Son of God is come, and hath given us an understanding that we may know him that is true, etc. This is the true God, and Eternal Life. And as if one or two were not sufficient, here are six Witnesses come to tell us how he loves us. Heaven and Earth conspire to draw our hearts to be love of him; who hath not only given us exceeding great Promises, but exceeding great Certainty that they are all true and faithful. He knew very well they would seem incredible; being as much beyond all our thoughts, as they are beyond our deserts. And therefore he took care to give us such evidences of their truth, as should not merely work in us belief, but a full assurance of faith. By Himself, by his Word, by the Holy Ghost, by the Water, the Blood, and the Spirit, we are so many ways rooted and grounded in this persuasion, that we cannot but see we are doubly beholden to his infinite bounty: first, for such exceeding great and precious promises; and then, for as wonderfully great confirmation of them, to our unspeakable and endless comfort. And are we not yet apprehensive of his love? Doth it not yet feelingly touch our hearts; but leave us indifferent whether we will love him or not? Ah fools that we are! who must be sent to school to those brute creatures mentioned before, to teach us better nature and better manners. How do our very dogs (as I have said elsewhere) follow us and fawn upon us for a crust of bread? how close do they keep to us? how ready are they to defend us and our houses, and all belonging to us? Even when we are dead, some of them have been known not to forsake their Masters for any other. And what is all this service for, but such things as we have no use of, or make no account of ourselves? O blessed God who can endure to stay so long as to hear this applied to himself, before he learn to love thee? I see whither this lesson tends: I behold already how shameful it is to dispose of my heart away from thee. Thou hast given us thine own dear Son: What a gift! how great a boon! Thou hast promised us eternal life: How invaluable a possession! Thou hast given us good hopes and strong consolation: What an excessive kindness! Shall we not devote ourselves to thee? shall we not forsake all, and follow thee, whithersoever thou wilt lead us? We cannot refuse: we must resolve to surrender our hearts entirely to thee. We should be worse than Dogs, should we not with all our minds and soul and strength love that transcendent goodness, which by the most miraculous demonstrations hath persuaded us, that we shall live eternally with himself, and enjoy the everlasting fruits of his infinite love. This is the most comfortable news that could possibly arrive from heaven. Should we have had our own wishes, nothing greater, nothing so great could have entered into our hearts desire. This sweetens the bitterness of all afflictions, and this heightens all our joys; when we hope the one shall shortly, but the other shall never end. Plutarch deservedly blamed Epicurus of great incogitancy, who, making all happiness consist in Pleasure, denied the state of the future life: which it is the greatest pleasure to hope for and expect. Nothing casts such a damp upon all a man's enjoyments here, as the cold thoughts of an endless death seizing on his heart. He cannot but sigh to think that shortly there must be a final period put to all his delights. As on the contrary, this gives life and spirit to them, if he can think they shall be improved and perpetuated for ever. And therefore how much do we owe to the love of God, who hath given us assurance even of the Resurrection of our body to an immortal life; and told us, it shall be so far from being lost by going to the grave, that, like Seed, it shall rise again quite another thing than it was when cast into the ground? no longer weak, contemptible, corruptible and mortal; but powerful, spiritual, glorious, incorruptible and immortal: and consequently capable of purer, more sprightly, and more lasting pleasures then now it enjoys. O how much more comfortable is this opinion, then that of the Epicurean, (as Tertullian excellently speaks * De Testimonio animae c. iv. ,) which vindicates thee from destruction! How much more seemly than the Pythagorean, which doth not send thee into beasts! How much more full than the Platonical, which restores even thy body as a new dowry to thee! O taste and see how gracious the Lord is. Bonum Deum novimus; solum optimum à Christo ejus addiscimus * Id. De Resurrectione carnis cap. ix. : We knew God was good before; but so most excellently good, we learn only from his Christ; who bidding us, next him, to love our Neighbour, doth that himself which he expects from us. He loves even our body, which is so many ways of kin to him. II. But that we may understand how much we are indebted to him, and thereby become more sensible of his wonderful Love, give me leave to show, as briefly as I can, how little the world knew, before our Saviour came, of this Happiness which he hath revealed to us: and how much his lovingkindness hath abounded towards us more than to his more peculiar people in former days; whose love notwithstanding he expected should be entirely devoted to him and his service. It would be very easy to show, were there not danger of making this Treatise too big, how weak all the reasonings of the Philosophers were about this matter; and in what uncertainty they left men after they had written whole Books on this Subject. Among all those who endeavoured by humane argumentations to find it, there were but few (as St. Augustine truly observes * L. xiii. De Trinitate c. 8. & 9 ) that could, and they but scarcely, arrive at the knowledge of the immortality of the Soul; though men of great wit, and abounding with leisure, and instructed in the most subtle pieces of learning. And when they had resolved, says he, that it was immortal, they could not find a settled blessed life for it. But many of them thought it returned again to the miseries of this life. And they who blushed at this, and placed the Soul in immortal blessedness without the body, destroyed their own opinion by the revolution which they fancied of all things back again, after a certain period of time, to that condition wherein they were before: As he shows more fully in his Book of the City of God * Lib. xii. cap. 20. . There is nothing truer than that of St. Paul, two. Eph. 12. that they had no hope, viz. of the Resurrection and eternal Life. For, to say nothing of the Resurrection, (to which they were perfect strangers,) some of the greatest Philosophers denied the immortality of the Soul. Socrates himself, the very best of them, was not confident of it; but left it in doubt as a thing uncertain. Nor was Aristotle more assured; no nor Tully and Seneca: who could not by all their reasonings attain a sure and well-grounded hope of it; but were forced to confess, after all their disquisitions about the Soul, that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Aristoteles L. i de A●ma c. 1. , it is one of the most difficult things in the world to receive any belief or certain knowledge about it. All that they said was conjecture, and very weak, very uncertain, and sometimes very extravagant. Which shows in what a mist they were, without the light of Divine revelation, which we by God's great grace enjoy. They themselves seem to be sensible sometimes of the want of an heavenly Guide, to conduct them with more certainty to the knowledge of that happiness which they desired; as any one may see in Plato's Dialogue * in Phaedone. on this Subject. Where Socrates his arguments for immortality, just before he was going to die, have so little force to conclude any thing certainly; that Simias had reason to say, it is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impossible, or a thing extreme difficult, to know any thing clearly of it in this life. But a man must choose the best reasons he can find, which are least liable to exception; and he must venture to embark himself in these, and sail by them through this life: unless he can be so happy as to be carried safer and with less hazard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, * p. 85. , in a surer steadfast chariot, of some divine word, that is, or revelation. Which is a plain acknowledgement that this only can give us perfect security, and satisfy us so as to take away all doubt. And this God hath granted to us Christians, to whom he hath spoken in these last days by his Son, and given this Record of him, that Eternal Life is in him. And therefore Lactantius might truly say * L. seven. Divin Instit. c. 7. Immortales esse animas Pherecydes & Plato disputaverunt; haec verò propria est in nostra Religione doctrina. Pherecydes and Plato disputed that Souls were immortal; but it is our Religion only that teaches this as its proper lesson. For to know what is true is in no man's power, but his that is taught of God. And their arguments, he shows in the next Chapter, were so weak, and so much there was to be said with equal probability on the other side, that Tully, after all things weighed on both parts, concluded he knew not what to say but this, Harum igitur sententiarum, quae vera sit, Deus aliquis viderit; Which of these opinions therefore are true, God only knows. And in another place, Both these opinions have learned Authors; but which is certain, cannot be divined. In the next Chapter also but one he brings another such uncertain resolution of the same great man; who says, We should go confidently to death, in which we know there is either the greatest good, or no evil. But what this Summum bonum greatest good was, they were still to seek. When they had supposed their Souls to survive their bodies, they had no certain knowledge what the happiness of their future state should be; but miserably wandered in the darkness of their imaginations, as their several fancies led them. We need only take the fairest descriptions they have left us of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, country of the pious, to satisfy us how little men could know, when they had only their own thoughts to direct them, of the state of the other World. Gobryas, in a Dialogue ascribed to Plato * in Axiocho, p. 371. edit. Serran. , says, that it is a region where the seasons of the year abound with all manner of fruit, the fountains gush out with the purest water, the fields are clothed with all kind of flowers, and where there are Schools of Philosophers, Theatres of Poets, Music and Dancing-schools in perfection; together with the neatest Banquets, all sorts of Dainties springing up of themselves, a sweet easy life without any mixture of sorrow or grief: for neither the winter nor summer are there in excess, but a well-tempered air illustrated by the softest beams of the Sun: and there they that are initiated in the Mysteries have the preeminence, and rightly perform the holy offices. Which is not much different from the Paradise which the disciples of Mahomet expect; who cannot raise their minds higher than the things they best fancy in this World. Which makes them, being forbidden by their Law the drinking of wine here, to reckon this among the pleasures of the other world, that they shall have liberty there to drink as much as ever they will, and be in no danger of intoxication. For the wine of Paradise, the Alcoran * Miscell. D. Po●ock. c. seven. p. 300. says, doth not make men drunk, as ours doth; but passes away all by sweat, which smells as sweet as any Musk. Which I mention for no other end, but to show how stupidly blind men are, when they are left to walk in the ways of their own hearts: and how deeply we are indebted to the exceeding great love of God; who, when he saw the minds of men too weak to comprehend such things, and that they stood in need of a Divine Teacher, (as Clemens Alexandrinus * L. v. Stromat. p. 548. speaks,) was pleased, in his infinite condescension, to send one from the very place, his own dear Son from heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both the Teacher and the Giver of that possession of Good; the secret holy token of that great Providence, which took care, when men had lost themselves in vain imaginations, to lead them right by Him, who is the Way, the Truth, and the Life. Who hath made that certain, which was dubious; and that plain to every body, which was the hardest thing in the world to know before: and bids us lift up our Minds to God himself, with whom he dwells, and to whom he will bring us; that we may rejoice in his Love for ever, in the happy company of Angels and good men, and in that place of which the Divine Majesty is the glory. And it was but needful, we shall see, he should send us such a conductor; when we consider how little even they who were instructed by God himself understood of this Eternal Life, before our Saviour appeared. It cannot be denied that the greatest part of the Jews, before our Saviour's coming, did expect the Resurrection of the dead, and Eternal Life. v. Joh. 39 xxvi. Act. 6, 7. And their pious Ancestors before the giving of the Law, (xi. Heb. 9, 10, 16, 26.) as well as after, (ver. 35.) sought an heavenly country, and had respect to the recompense of reward, and refused deliverance from their tortures, that they might obtain a better resurrection. And their Writers in all Ages have spoken much of the World to come; whereby they understand sometimes the days of the Messiah, and sometimes the future State which we expect after death. All this is true; but it is as certain, I. That they had no such express promises of these things, either in the Law or in the Prophets, as we have in the holy Gospel. Where do you read one such saying as this (which we frequently meet withal) in the whole Law of Moses; Verily, verily, I say unto you, He that believeth on me hath everlasting life. I am the living bread, which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world? vi. Joh. 47, 51. Promises indeed of the good things of this world are very rife, to those that diligently keep God's commandments; to whom he says, I will give you the rain of your land in due season, that thou mayest gather in thy corn, and thy wine, and thine oil. And I will send grass in thy fields for thy , that thou mayest eat and be full. xi. Deut. 14, 15. Which is repeated again more largely, xxviii. Deut. 2, 3, etc. And all these blessings shall come upon thee and overtake thee, if thou shalt hearken unto the voice of the Lord thy God. Blessed shalt thou be in the city, and blessed shalt thou be in the field. Blessed shalt thou be in the fruit of thy body, and the fruit of thy ground, etc. Blessed shall be thy basket and thy store. Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out. But in what place do you find any such promises as these: BLESSED are the poor in Spirit; for theirs is the kingdom of heaven: Blessed are they that mourn; for they shall be comforted: Blessed are the pure in heart; for they shall SEE GOD: Blessed are they that do his commandments, that they may have right to the tree of life: with such like? of which the New Testament is so full, that a little time will not serve to number them all. v. Matt. 3, 4, 8. xxii. Rev. 14. Alas! when their Writers undertake to prove the life of the World to come out of their Law, it is out of places so far from the purpose, that this endeavour is a plain confession they have no express promises of it, but are fain to squeeze the words to speak that which is not in them. Shall I give a few instances of this truth? Joseph Albo, a famous man of that Nation, and of good reason, from that place, xiv. Deut. 1, 2. Ye are the children of the Lord your God; ye shall not cut yourselves, nor make any baldness between your eyes for the dead: For thou art an holy people, etc. thus fetches about his discourse. Behold, one would think the quite contrary should be concluded. They should the rather mourn and grieve, because they are the children of God: as the Son of a King is more to be lamented when he is dead, than the child of an ordinary man. But the true interpretation is, as if he had said, Seeing the most Blessed God is holy, and his Ministers are holy; thou also art an holy people. All things are joined to that which is like themselves: and therefore without doubt your Soul is joined to the Angels, because it is holy as they are holy: for which cause you must not cut yourselves for the dead, nor mourn more than is fit. And this teaches us, that there is a blessed immortality for the Soul after death. Such is his conclusion from those words: which rather teach us, how hard it is to find anything in the Law to that purpose; and how much we are bound to magnify the love of God for the revelation of his blessed will in the Gospel. He argues something better when he gathers it from those words, xxxii. Deut. 47. where he saith there is a twofold happiness or reward spoken of; one spiritual, [it is your life,] the other corporal, because it is said, through this ye shall prolong your days. And yet, so weak and infirm are their reasonings that, at another turn they shall prove Eternal Life from this promise of prolonging their days; though it be expressly added, in the land which the Lord thy God giveth thee. For there being the letter Jod wanting in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Fifth Commandment, where God promises to prolong their days, they conclude that there is no prolongation of days in this world, but it belongs to the next. Nor can he find any clearer place to prove the Resurrection of the body, then that in the same book, xxxii. Deut. 39 I kill, and I make alive. Nay, our Lord himself alleges a place for it, which was but dark till he illustrated it, and proved, by consequence, not an express promise, that Abraham, Isaac and Jacob should be rewarded by him who called himself their God. But we cannot, I think, learn this truth better from any then from Philo, a man much excelling all the modern Jews; who could find no places to this purpose plainer than those cited by Albo; some of which he alleges, and adds others * in his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. no less weak and obscure. Such as that iv. Deut. 4. But ye that did cleave unto the Lord, are alive every one of you this day. They that were good, says he, Moses only acknowledges for the living; and he witnesses to them immortality, by adding, ye are alive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day. For this to day is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, world without end. If he could have met with any plain promises, who can think that a man of his parts would have used such sancifull proofs as this? And yet this place I find R. Gamaliel most relied on, when after a long dispute with the Sadducees, who would not be satisfied that the Resurrection could be proved out of the Law, he at last referred them hither * Manasseh ben Israel L. i. de Resur. c. 1. . But he explained the words thus, As ye are all alive to day, so you shall live also in the world to come. For he supposes some of those whom Moses speaks of were dead, and yet the text says they were alive; because their union with God, by cleaving to him, made them immortal. Which is not much better than the next proof which follows in Philo, who fancies that in x. Leu. 2. where it is said, Nadab and Abihu died before the Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the tokens of their immortality is proclaimed. And that to say, they died before the Lord, is as good as to say, they lived; for it was not lawful to bring a dead thing into the presence of God. And this, says he, is that which the Lord presently adds, I will be sanctified of those who draw nigh to me: for the dead, as it is in the Psalms, praise not God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is the work of the living. Just thus he proves in another Book * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. p. 164. , with the like force, that Abel lives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an happy life in God, because the Scripture saith the voice of his blood cried out against his wicked Brother. Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; how could he be able to speak, if he was not in being? An argument which rather proves, Moses spoke nothing clearly of these things; for if he had, this Writer would not have contented himself with such slender inferences. Which are as weak as that of R. Johanan, who proves the Resurrection from that in xviii. Num. 28. where they are commanded to give the Lord's Terumah to Aaron the Priest. Who did not live, saith he, to enter into the land of Canaan; and therefore must be raised again to receive the portion of the Lord in that good Land. And yet this is as strong an argument as that of R. Solomon, who concludes it merely from the two Jods in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two. Gen. 7. where it is said, the LORD God form man, etc. This signifies, says he, that man must be form twice; once in this world, and once in the next at the resurrection of the dead. There are more of this nature in the Gemara of the Sanhedrin * Vid. Coch. c. xi. n. 2, 3, 9 , which I shall not trouble the Reader withal: but only note, that the weakness and uncertainty of these proofs make the Samaritans brag of the advantage they have of the Jews; because they say, in their Pentateuch (which therefore they would have to be the true copy of Moses his Law) there is an express text to prove the Resurrection and the Life to come, which the Jews cannot show. So desirous were all that had the possession of these Books, to find these Truths plainly recorded there; which even those words, which the Samaritans pretend to be a part of their Law, do not contain. All is dark and doubtful, after their best glosses and inferences; and we can conclude nothing certainly, but that God did not reveal these things to Moses, who was sent to make a covenant of another nature with the Israelites. Whence it was that they were so much disputed by a great party among the Jews, as every body knows; the Pharisees affirming, and the Sadducees denying. Which left the minds of the multitude in much doubt, while they saw these two Schools so resolutely opposing one the other. And if we pass from the Law to the Prophets, especially to the Prophet Isaiah, who (as Abarbinel says in his Preface to him) speaks more clearly of the Resurrection of the dead then all the rest, we shall not receive much greater satisfaction. For the places from whence it is deduced do so evidently belong to another sense in the first intention of the Prophet, that it forces us to confess this Doctrine was but obscurely delivered in those days; and that we could not have been certain of any other sense, without the benefit of a Revelation. The proofs which Abarbinel brings are, xviii. Isa. 4. xxiv. 18, 21, 22, 23. xxv. 8. xxvi. 19 lxvi. 8, 14, 24. and such like: which when we have seriously examined, it will excite us with the greater admiration to acknowledge the infinite grace of God towards us; who do not see these things through shadows, nor have need of long discourses to extract this heavenly Doctrine out of our Books, but in express terms read, So God loved the world, that he gave his onely-begotten Son, that whosoever believeth in him should not perish, but have everlasting life. three Joh. 16. And this is the promise that he hath promised us, even ETERNAL LIFE. 1 Epist. two. 25. What is there in all the Prophets like to this, I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live: And whosoever liveth, and believeth in me, shall never die? xi. Joh. 25, 26. The clearest place is that in Daniel, xii. 2. And yet, if we read the words going before, (not to say Mr. Brightman * Ib. & in xx. Rev. 11. , Grotius, and other learned Writers upon the place,) we shall not be able to deny that he is speaking of a particular Resurrection, from exceeding great oppression, to a long state of prosperity. Which typified indeed in a very admirable manner (as Ezekiel's dry bones and many other things did) the state of the General Resurrection and eternal Blessedness; but did not plainly reveal it. This was reserved for our Lord Jesus Christ, who brought life and immortality to light by his Gospel; and openly proclaimed, that ALL (not MANY, as it is in Daniel,) that are in their graves shall hear his voice, and shall come forth: they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. v. Joh. 28, 29. II. But we shall see more reason to bless the infinite goodness of God towards us Christians, if we observe, as we may easily from what hath been said, that as they wanted the express promises which we have; so what they understood of the nature of this Felicity, by the light they enjoyed, was but very dull in comparison with what is revealed to us. Who can see more even in their Books then they could do themselves; and find out that by the light of the cospel, which was wrapped up in dark figures and clouds under the Law and the Prophets. As they saw Christ in Isaar and in a Lunb; so they beheld Heaven under the figure of Paradise, and in a Land flowing with milk and honey, and in the ●●oly city, and the Temple of stone; the greatest glory whereof was, when it was filled with the cloud. 1 King. viij. 10, etc. But now in the Church of the New Testament there is no Temple, but the Lord God Almighty and the L●mb are the Temple of it. xxi. Rev. 22. And he saith not now, I will dwell in thick darkness; but, as it follows there, ver. 23. the glory of God inlightens the Church, and the Lamb is the Light thereof: who hath made us with open fa●e to behold his glory in the heavens; and given us full assurance that we shall be changed into the same image, from glory to glory: 2 Cor. three 18. This he published so clearly, that the dullest and most illiterate fouls saw there was no Master comparable to him, who had the Words of ●●ernall life; and by his Death, Resurrection and Ascension, opened to all believers the Kingdom of heaven. That's a word St. Austin confesses * Tom. vi. L. nineteen. contra Faust. Man. cap. ult. he could not find in all the Old Scriptures; and St. Hierom says the same. There are Testimonies there, saith he, of Eternal life, whether plain or obscure it matters not: (though the places he alleges would have been obscure, if we had not been enlightened, before we read them, by the Gospel:) but this Name of the KINGDOM OF HEAVEN I can meet withal in no place: Hoc enim propriè pertinet ad revelationem Novi Testamenti; For it properly belongs to the Revelation of the New Testament. And it is a word, as the Author of the Answers ad Orthodoxos teaches us, which doth not simply siguifie the Resurrection, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the state of things after the Resurrection, when we shall be so marvel ously changed, as to be fit companions for the Angels, and reign with our Saviour in his glory. Of which things the Jews have now so little knowledge, that they expect only to rise again to feast here upon earth with the M●ssiah whom they look for; and after they have spent some years in the enjoyment of the good things of an earthly Paradise, than they think their bodies shall die, and their Souls only live for ever * Vid. Jacch●ades in viij. Dan. 14. & L'Empereur ib. Let any one that is able but read what Manasseh been Israel hath writ of the Resurrection; and he will find it such poor stuff, that the best use that can be made of it will be, to put ourselves in mind how much we stand engaged to the Divine love, for acquainting us so plainly with the Happiness he will give us at the Resurrection of our bodies to an immortal life. Our Saviour, indeed, saith they might have learned better out of the Scriptures, then to imagine there will be eating and drinking and marrying after the resurrection: but there was none of their books could teach them that we should be companions of Angels, and shine like the Sun, and see God, and be coheirs with Christ, and such like things; which by the Gospel are now so clearly discovered to us, that the most ignorant know more than the wisest that want this Revelation. R. Tanchum (who would fain prove the life of the World to come from the words of Abigail, who speaks of the binding David's Soul in the bundle of life, 1 Sam. xxv. 29 * D. Pocock. Not. miscell. c. vi. p. 91. .) observes, that this Mystery, which was a stranger to men's understandings in other nations, and far remote from their thoughts, to the knowledge of which none but very wise men came, by much labour and exercise, and after long disquisitions and difficult reasonings, was known then among the Jews, and manifest even to the Women. An argument, saith he, that wisdom was much spread in our Nation, and that, as Moses speaks, iv. Dent. 6. we are a wise and understanding people. Which is far truer of the Disciples of the Lord Jesus; among whom even the most simple are taught such things, as (whatsoever such a wise woman as Abigail may be supposed to understand in ancient days) their greatest Doctors have been so ignorant of since, that we see the words of Isaiah xxix. 14. fulfilled in them, The Wisdom of their wise men shall perish, and the und●rshanding of their ●●ndent men shall be hid. Where is the wise? (as St. Paul triumphs over them, 1 Cor. i 20, 27.) where is the S●●●●? where is the disputer of this world? God hath chosen the foolish things of the world, to confound the wise. Made use 〈◊〉, of such men as the World, for wa●● of humane learning, accounted no better 〈◊〉 fools, to publish so clearly and with such evidence the doctrine of Lternall Life; that it may justly make men of the greatest repute for learning blush, who could not speak one wise word about it. But suppose them all to have been endued with a clearer sight than indeed they had of the Life to come; yet of the Blessedness which God intends for us there, that of St. Paul (1 Cor. two. 9) will still be true; Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. There is a passage in the Prophet Isaiah very like this, lxiu 4. which the Jewish Doctors themselves expound, in the mysticali sense, of the future life; and from thence St. Paul is supposed to have borrowed these expressions. Though the very words themselves of St. Paul being found in the Apocryphal Book of Elias, it is probable, as Grotius thinks, that this was grown a common saying among the Rabbins; who had been taught, by ancient tradition, to expect such things in the days of the Messiah, as never any eye had seen, nor ear heard, nor had entered into any man's heart to conceive. Which is verified in the whole Revelation of God's will in the Gospel; especially in this part of it. No man had so much as a thought or a desire of such things as God hath done for us, and intends to do by our Lord Jesus. That he should send from heaven his own Son, his onely-begotten Son, begotten of him before all worlds, to be incarnate of a pure Virgin, to die for our sins, that he might rise again to sit at God's right hand, where our Nature shines far brighter than all the glorious host of heaven, are such things as they had no imagination of who expected the coming of Christ. Much less did they think of being so promoted by him in his heavenly Kingdom, that they should at last arrive at the same glory; and this clod of earth should be lifted up to the dwellings of Angels, and there be fashioned like unto the glorious body of Christ himself. These are things, as St. Austin you heard said before, which are proper to the revelation of the Gospel; wherein we read this unheard-of love so plainly, that every child may understand it. But without this revelation, even they that have got the words sink into the dullest and most gross apprehensions of the future State. The Mahometans use these very words to express the felicity they expect in their Paradise; saying, God hath prepared for his servants such things as eye hath not seen, nor the ear heard, nor have come up into the heart of man * D. Pocock. not. ad Gregor. Abul. Pharaj. p. 292. . But they mean only (as they themselves explain it) virgins with fairer and larger eyes than ever they beheld in this world, and such like things which I am ashamed to name: beyond which these blockish vicious Arabians were not able to lift their minds. They are the words of Maimonides, upon this occasion, who talks more rationally, I showed in the beginning of this Treatise, than many of his Brethren: in whom we find conceptions of the state of the other life little less sensual than these of Mahomet. Blessed be God therefore, should we say, who hath revealed these unseen, unheard-of, inconceivable things to his Apostles by his Spirit; and made us understand what is the hope of his calling, and what the riches of the glory of his inheritance in the Saints. We can never thank him enough, who hath delivered us from the power of darkness, and translated us into the kingdom of the Son of his leve. By whom we understand that flesh and blood cannot inherit the kingdom of God; but we shall be changed, and made spiritual and heavenly, after the image of him who is the Lord from heaven. III. And we are bound to the love of God above all other men in another regard also; because he hath given us such Records, such Witnesses of this Eternal life; far greater than ever the World had seen or heard of before. When men saw Abel, that first-fruit of righteousness, (as Theodoret calls him,) hastily plucked by the hand of violence before it was ripe; and his murderous Brother Cain survive, and take root, and build cities; there was great danger that men should be tempted to think it was in vain to serve God faithfully, there being as yet no hope of the Resurrection to 〈◊〉 mars Souls. And therefore God was 〈◊〉 for this reason, as * 〈…〉. Theodoret thin●●, to manslate Enoc●, a man whose play ●●●dingly pleased him, to the other world, de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he might comfort the hearts of th●se who resolutely opposed vice, and co●●●nded for virtue, in a wicked Age. And this was apt to revive in all m●●s minds a belief of his Providence, and persuade them that piety never went unrewarded; but that he who thus honoured Enoch, had taken care to recompense righteous Abel. Such was the grace of God to men before the law. And afterward, when the Israelites were greatly degenerate, and fallen into Idolatry, Elias their Prophet was carried in a chariot of fire by a whirlwind into heaven. These things were mighty encouragements to good men, and were apt to confirm all in the belief of a future life. But who is there whose name stands upon record to testify that he saw Enoch snatched from this mortal life, and taken up to God? And of Elias his transportation, what witness is there more than one, till our Saviour's time; when three of his Apostles beheld him and Moses too (which was more than they knew of) appear in glory? Whereas we have no ●●ss than Six Witnesses, three in Heaven and three on Earth, who many ways testify to us that Jesus is gone into heaven, and (which is more) is on the right hand of God, Angels and authorities and powers being made subject unto him. 1 Pet. three 22. All his Apostles likewise saw him ascend thither, and he hath appeared to more than one of them since his supereminent exaltation. What a vast difference hath his goodness made between us and former times? They beheld something of the life to come in Enoch; justorum translationem praemonstrans, (as Irenaeus * Lib. v. cap. 5. speaks,) who foreshowed the translation of the just: but we see it clearly in the Son of God, who hath promised to take us up to himself. They saw a few beams of this glory in the face of Moses, which shone on them when he came down from the Mount: but we in the face of Jesus Christ; who, all the time he was among men, shone in such illustrious works, that they beheld his glory, the glory as of the onely-begotten of the Father; and after he ascended to heaven, appeared several times from thence in a light above the brightness of the Sun at midday. What a vast difference is there between our times and theirs? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For faith than was in Shadows, (as St. Greg. Naz * Orat. xx. p. 366. . speaks of Enoch's translation,) and they had not the things themselves clearly revealed to them; as we have by the grace of the Gospel: which, when it appeared, was so bright and full of glory, that it scattered, nay consumed, as the other Gregory * Gregor. Nyssen. Hom. v. in Cantic. p. 642. speaks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all that duskish umbratick representation in types and figures; and enlightened all places with the beams of that true light, of life and immortality. And more than this; there is not the least evidence, no syllable of any record which testifies that any of these persons had life in themselves, to give to their friends, or so much as help them forward to Eternal Life. No; nor do they say that others who fear God shall have the same felicity to which they were carried; though their very going thither put pious men in hope of being happy with them in heaven. Whereas we have abundant testimony in so many words, that Jesus hath life in himself, and is the Resurrection and the Life; that we shall live by him, and with him; that none shall perish who believe on him, nor any be able to pluck them out of his hands; that He himself will raise them up at the last day, and give unto them eternal life. v. Joh. 26. vi. 57 x. 28. xi. 25. vi. 40, 44, 54. Then indeed, in those old times, was the Infancy of the World; and being little Children, (though they were heirs, yet) they differed not much from Servants. They knew not what their Father intended for them, nor understood the inheritance to which they were born: no more than a child does what the enjoyments of a man are, till he come to that estate. Unto that growth we are now arrived, who have the knowledge of God's grace in Christ Jesus. We are now the Sons of God: and though it do not appear (as I said before) how we shall be his Sons hereafter; yet this we know, that we shall be like him when he appears; for we shall see him as he is. And therefore we cannot refrain from crying out again, Behold what manner of love the Father hath bestowed upon us. Let us admire it, let us adore it; for never was there such love. III. But it is not sufficient only to admire this incomparably transcendent love; which naturally excites in the hearts of those that consider it such an ardent reciprocal affection, as leads them to an universal cheerful obedience to God's will. That's the proof our Saviour justly expects of our unfeigned love to him. He would have us, if we be truly sensible of the kindness he hath done us, not labour so much for the meat that perisheth, as for the meat that endureth unto everlasting life, which he will give unto us. Take any pains, that is, to be so happy as he designs to make us: which no man can refuse who hath once set his affections, not on things beneath, but on those which are above, where Christ sitteth on the right hand of God. And this he may well expect we will do, now that he hath so clearly demonstrated where our Happiness lies, and given us such assurance that he lives for ever to bring us to it. This will move us, if any thing in the world can do it, to come when he invites us, to take his yoke upon us, and stoop to his burden; so shall we find rest to our Souls. This Eternal life, as the Divine Record tells us, is only in the Son of God: part of the meaning of which words is, that only by the Religion which our Lord Jesus hath taught us is this great Good to be obtained. This is testified to us by God as much as any thing else, that there is no way to be happy but by his Son Jesus; who hath shown us the only means to obtain glory, honour and immortality, is by patiented continuance in well doing. True Virtue is the preparation for it, without which nothing is good for us; neither health, nor riches, nor beauty, nor strength, nor power, no nor immortality, (as Plato * L. two. de Legibus p. 661. excellently discourses,) should we suppose it added to all these: but it is best that an evil man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, should live as little a while as may be. Which demonstrates again the incomparable love of God, in revealing those things to us which are so necessary for the securing and promoting our present happiness in this World. Where, as we could not be safe without the belief of a Life to come; so this alone is sufficient to make the whole World most happy, if it were deeply planted in it. We are infinitely therefore indebted to the Almighty goodness for making this so certain. For this World would be a place full of nothing but confusion, disorder and mischief, were not the evil inclinations of men overruled by a belief of something to follow in another life. This restrains them from those outrages, which their power many times inables them to commit with impunity while they are here. Their bold and violent spirits are checked and curbed, whensoever they think there is a greater Lord than they, who will call them to an account. Blessed be God therefore, we have all reason to say, who hath so evidently demonstrated there is a Life to come, after we go from hence; and, by the resurrection of Christ Jesus from the dead, assured us he hath appointed a day wherein he will judge the world in righteousness. This belief not only restrains men from doing evil, but, which is much more, will even force them to do well. It alone is sufficient, as I said, to make the World happy, did we throughly entertain it. Let a man but believe steadfastly there is a Life to come in another world, and you need not instruct him how to behave himself here. That one Principle will teach him to make an exact difference between good and evil; and awaken his Soul to attend to those directions which he finds there, for the regulating his actions towards God and man. And this it doth with such a force, that as a man cannot be ignorant, if he think of this, what he ought to do on all occasions; so neither his natural propension to sin, nor his evil customs, nor corrupt doctrines, nor the common received fashions among men, nor meanness of parts, nor multitude of business, nor the conceived difficulty of Religion, will be able to hinder that man from doing as he ought, whose breast is possessed with the thoughts of immortal life. Neither nobility nor meanness of birth, riches nor poverty of estate, freedom nor servitude of condition, thirst of glory nor fear of contempt, the praise of some nor the scorn of others, the company of our equals nor the commands of superiors, no gain, no loss, nothing that we desire, nothing that we dread, can stand before the force of this single argument, if it be settled in the heart. For the love of life itself, which is the first of all goods that we receive, and the last of all that we lose, is overcome by this, and submits to the disposal of this Eternity of life. So that this is an Universal Medicine to purge us of all vicious humours, to strengthen and fortify our Nature, and to revive and comfort the most languishing and fainting spirits. It is an Engine strong enough to remove the most ponderous impediments that lie in our way; an unanswerable reason for any duty; and such a demonstration, as not only perfectly satisfies our mind, but, being once seated there, will never go out again. The truth of this will be apparent to those that consider, 1. That this Motive alone contains all other whatsoever in it: there being more in these two words, ETERNAL LIFE, than kingdoms, and thrones, and treasures, and glory, and joy, and a thousand such like words can express. By which we may judge what force there is in that to make us do well, in which the strength of all other arguments, from greatness, honour, riches, pleasure, to engage our affections, are concentred and united. There is as vast a difference therefore between this and all other persuasives to the will, as between the beams of the Sun when they are gathered in a glass, which set all combustibles that approach them on fire; and the same beams scattered and dispersed in the air, when they work only by their single virtue. By reason of which excellency it is, that it meets with every man's desires, and hath something in it agreeable to his hopes. And to every one of those men of different desires, it presents also every thing: So that the ambitious, for example, hath the greatest glory and honour set before his eyes to invite him to it; with the addition of pleasure, joy, peace, and all other desirable goods. Whereby it breaks the force of all temptations which would divert us from piety; or rather heightens and lifts up our minds above them, as things inconsiderable. For, a man's Spirit being naturally form into a likeness of the objects with which he is conversant, his Mind who hath his thoughts in heaven necessarily becomes great and heavenly; and is inspired with such a generous and divine sense, that he is not moved with the solicitations of these little things here, but overlooks them all, as much below him. He is made sublime and truly noble by frequent conversation with so great a Good; and scorns to stoop to the lure of those temptations, which have such power upon earthly souls. 2. For such is the force of this motive, it is manifest from hence, that (as I discoursed in the beginning) it speaks to the whole man, and leaves no part of him untouched and unsatisfied. The Understanding cannot say it is not satisfied with seeing, nor the Will that it is not satisfied with loving, nor the Affections that they are not filled with joy, nor any part of man complain that it wants a share in this Eternal life. For even the Body, we saw, shall partake of the glory that shall be revealed, and be much improved in strength, and beauty, and agility, and durableness; being made incorruptible. So that while other, petty goods, do only still the craving of one desire, (and that but for a little time,) leaving the rest discontented; this entirely and at once quiets all, and brings in an universal fullness; being the very life of God himself. It is desirable therefore upon its own account and for itself alone; there being nothing beyond it (as there is in other goods) for which we should desire it. We intent by the gaining of any thing here, to come to the possession of some other good. But it is not so in our desires of Eternal Life; which being the last and chiefest Good, our thoughts naturally rest and repose themselves, when they come there, and seek no farther. There our hearts settle, and no longer rove up and down in uncertainty after every thing we fancy. For the hope of it gives us a full contentment within ourselves; and thereby preserves us from a needless pursuit of this and the other enjoyment; and leaves us little else to do, but to secure the inheritance of so great a Blessedness. 3. And that we cannot miss, if we keep it in our thoughts: for so great is the efficacy of this Good, that it cannot be refused. It is not in our power to set it at nought, (as we may do other things, which have something greater than themselves to be their competitors in our affections;) because it is a Good so excellent, that there is none above it, or equal to it. It will not let us so much therefore as deliberate (when we attend to it) whether we will have it or no; but forces itself upon us on any terms or conditions whatsoever. And can there be a greater motive to do well then this; which not only baffles all temptations, and quiets the heart so that it need not gad abroad after every little thing in this world; but also quite takes away all liberty to reject it, and leaves us no power to choose whether or no we will embrace it? Answer me in your own thoughts; What is there more persuasive than that, which we can have no will at all, if we mind it, to deny? Such is the condition of Eternal Life, which inclines the will, just as a talon doth the scales, when there is nothing but air in the contrary balance, without any the least hover or deliberation which way to turn. And were it always present to us, it would wholly deprive us of all our liberty to do otherwise then it would have us. By reason indeed of its being in expectation hereafter, and that it becomes sensible to us now only by serious thoughts, a strong and lively faith, and by the power of the Holy Ghost; the will of man retains a liberty, (which while this Good is before him he is quite despoiled of,) whereby he too often chooses other things before this Eternal life. But were it not for this, he could not choose but embrace it entirely: which sufficiently manifests the force of it in its own nature, if we will but be at the pains, by consideration, faith, and prayer for the Holy Spirit of God, to bring it into frequent view and set it before us. And what is there imaginable of greater efficacy to move us to such constant diligence to bring it near to our hearts then this, that when we see it, our wills have no power to be indifferent, either to it, or the well-doing which leads unto it. Nay, I may add this; So great is the force of this argument, that, though only the absence of it some time from our thoughts can make it possible we should perish; yet the Will, being mightily affected with its presence, doth not only love it, but lays its commands upon the mind also to inquire and advise more seriously about the way to attain it at last, by preserving a constant sense of it at present. It hath no list to part with so great a Good; and therefore excites the Understanding to find out the means to keep and maintain a lively apprehension of it, and requires it to be careful and diligent in the continual use of those means. 4. And truly it is such a Good (by which also you may judge how forcible a motive it is) as makes all means whatsoever, whereby we may attain it, lovely and desirable. There is no Rule more known than this, that the End we design prevails with us to love those Means, which we would not love for themselves. As the hope of having our health restored, makes bitter pills and distasteful potions go down well enough. But what is there, except perhaps the desire of saving our lives, which will render every thing whatsoever acceptable? It is the privilege of this Good alone, to dispose a man to refuse nothing, no not death itself, that he may enjoy it. It commands over all the evil things in this world, as well as over the good; and makes a man willing to endure the one, as well as turn away from the invitation of the other. It makes the greatest ends a man hath in this world to submit to serve as means to bring us to it. And what will you imagine of greater virtue than that, which will be received by all means? Suppose a man should be content to lose his pleasures and recreations, and health too, for the getting riches; which is all he aims at while he lives: but see here a Good which will make him willing to lose them too, for so glorious a purchase. Or suppose a man will choose to lose all his worldly goods which he hath got, that he may preserve his liberty, and not be enslaved: here is a greater Good still, which will dispose a man to kiss his cords or his chains, and sing, like Paul and Silas, in the innermost prison. Or suppose again, that, to save his life, a man should embrace the chains and fetters which tie him fast to his oar: ne'er is something still beyond this, which is the only thing that can make a man cheerfully sacrifice his life; for the loss of which nothing else can make him any recompense. The reason is, because there is no proportion between this and all other things, either as to greatness, or goodness; not so much as between a Kingdom and a barleycorn. 5. And therefore I may add, that it will make us in love with all piety at once; and with all the means leading to it, though never so troublesome. It doth not work upon us after the way of Art, but as Nature itself doth. It doth not teach us virtue and godliness by little parcels, as a Statuary first forms one part of his statue, and then another, now working on the face, and then on the hands or feet; but instills it altogether in the whole mass, (as I may so speak,) and works in us such an universal love to goodness, as to have a ready will presently to do whatsoever God would have us. Just as you see the spirit of Nature or a particular Soul work in the formation of the body of a plant, or of an animal in the womb; which it gins in all its proportions together, and so proceeds on still to bring the parts to a greater bigness and strength: even so doth this mighty Good operate when it touches the heart, not inclining it first to the grace of temperance, and then by another touch to the grace of charity, and after that by a third to the grace of contentedness, etc. but at once begets an hearty love to universal goodness, and forms the whole body of Christian Virtues all together; which grow up after the same manner all alike, there being the same power inspiring us unto all. Which may spare me the labour of showing what a Motive it is to enforce the practice of every particular Virtue. Which it makes easy also; because this one thing, which is the reason for all, is easily kept in our mind. Eternal Life is like a short Sentence, which contains in it the pith and strength of a long Discourse: or like unto a little Leaven, which infuses itself into the whole mass wherewith it is mixed. And it makes all Divine graces entire and perfect also. For where the mind is once impregnated with it, and it hath begun a Divine life there, it will never produce a monstrous birth. No limb of the New man, if I may so speak, shall here be wanting. It will not suffer us, I mean, to be defective in any part of true piety; nor shall one part draw all the nourishment to it, and overgrow the rest. It will not let us spend our zeal about some particulars, while we are cold and remiss in other Christian duties; but make us equally affected and spirited unto all. From whence likewise arises another benefit; that while, by the thoughts of this, we excite ourselves to any one grace, we promote our growth also in every one. When we stir up ourselves to the practice of our present duty, we are disposed thereby to the like cheerful obedience on any other emergent occasion. When we call up our Souls by this to do God's will, it empowers us also (though we should not then think of it) to suffer what he would have us. And while we animate ourselves hereby to suffer one thing, it enables us to do and suffer all. O the power of this Divine Good, if it once seat itself in the very throne of our hearts! How it makes them beat with the love of God, and with the love of our neighbour! How it inspires us with resolution, with confidence, with zeal, with joy, with all other pious affections! It will let us scruple none of God's Commands, because it is of equal force to make us submit to all. Neither profaneness nor hypocrisy, neither listlesness nor despondency, can ever lodge in that heart where this belief is deeply rooted; that God will give to our little short labours here, an immense eternal recompense in the other World. 6. One cannot imagine how it should be otherwise, if we go on to consider once more how naturally this belief fills our hearts with love to that blessed God, who is so good as to design us such inconceivable Blessedness; and to his will, as the only way and means to be partaker of it. We shall easily be persuaded that the Will of him who promises us immortality must needs be the Rule of Goodness. It will never enter into our hearts to suspect, that he who loves us so much can enjoin us any thing but what is truly good for us. And so our wills and affections will readily bow and stoop to his, without any dispute at all about it. But I have said too much already about this business, to have any room left for a new argument of the power of this great Good. iv Let us proceed rather to consider what the matter is, that a Motive in itself so great and so powerful should have so little power upon men's hearts, to move them to virtue and goodness. One may justly wonder at it, and ask, What is the cause that men are so dull, so sluggish, so backward to do well, since the reward is so certain, so transcendent; and it is as certain they will miss of it in any other way but this of virtue and piety? Where is the Violence which the holy Gospel speaks of, and which in all reason was to be expected when the Kingdom of heaven was opened? One would have thought, upon the report of so great a Blessedness, men would have thronged into heaven; and with eager violence striven to thrust in themselves before others into such preferment as was offered them in our Saviour's Kingdom. His Disciples, sure, thought that men could not choose, when they heard such news, but all flock to his fold, and prepare themselves to receive his blessing. And there have been those * Maldonate and de Celada. who have fancied the Apostles were so possessed with these thoughts, that this was the reason they were troubled to hear our Saviour say, whither he went, they could not go; (that is, at present; xiii. Joh. 33.) because they imagined all would run so thick towards the Bliss which he promised, that if they went not to heaven with him then, it was to be questioned whether there would be any room left for them, and all places might not be taken up before they came. And to comfort them, our Saviour, say they, bid them not be troubled, for in his father's house were many Mansions: (xiv. 1, 2.) that is, there was room for all comers, though never such multitudes. The discourse indeed of our Saviour there shows that this is but a fancy: yet if we consider the haste men make in any other advantageous offers, and how they will strive to prevent and circumvent one another, to gain any preferment here in this world; they might well think that men would come in as great crowds to heaven, as we have seen them sometime come to Church; and would all run as men do in a race, contending earnestly who should carry away the crown. For bonorum quorundam, sicut & malorum, est intolerabilis magnitudo; the greatness of some goods, as well as of some evils, is so excessive and intolerable, (as Tertullian, if I forget not, somewhere speaks,) that it weighs down all that can be cast into the scale against it; and suffers not our wills, as you have heard, to deliberate about it. Whence is it then that we see so little care and concern about that far more exceeding eternal weight of glory? that good which is so vast, that in this state we cannot bear the very thoughts of it? In stead of that forwardness which might have been expected, there is a strange backwardness so much as to think of these things. A prodigious numbness and stupidity hath seized on the hearts of Christian people, who seem to have no life at all in them. To what shall we impute it; seeing the Sun of righteousness hath shone so brightly and strongly on them, with these cheerful beams of Eternal Life, which he hath brought to light through his Gospel? Is there any thing here that can pretend to vie with the Eternal Life he hath revealed? I will not stay for an Answer, the disparity is so great between this and all other goods. What is it then which makes men so indifferent? Is there little or no hope that God will bestow such great and glorious things, upon such vile wretches as we are? No; he hath promised, and prepared them, as you have heard; and he cannot be worse than his word, nor lose all his own preparations. What is it then that stifles their endeavours after this immortal bliss? Will he not give it but upon very hard terms, and such rigorous conditions as are enough to freeze the warmest resolutions, when we think of them? Not this neither: For he hath prepared these good things for those that love him. And what is there more easy, what more pleasant and cheerful than love? especially of the first and chiefest Good? which will certainly make all our duty as easy and delightful as itself is. Or will you say, that we cannot love him; it is an impossible Condition? For shame consider, that the very offer of such glorious things is enough to make us love him entirely, if we did believe them. Were we persuaded that he will bestow upon good men such happiness with himself, so great, so long; it would inflame our hearts with the most ardent passion towards his service. Therefore I have already named the true cause of all men's coldness and sloth. After all our search, we shall find it nothing else but this, They do not believe. They are not persuaded of the certainty of the rewards in the other World, or have not fixed this belief in their Minds: for if they had, it would not easily slip out again. They are moved strongly by what they see with their eyes, and feel with their hands, and taste with their tongues; but faith hath little or no place or power in their hearts. This is proved to be too true by the lives of men; which are so base and unworthy, as if they did not hope for the happiness of a fly in the other World. Therefore every one of our business must be, to awaken that faith in our Souls which we profess; that Divine principle, which is of such force as to overcome the World. For it is manifestly true, which the Apostle writes, that without faith it is impossible to please God. We shall never do any thing worthy of him, unless we believe that God is, and that he is the rewarder of them that diligently seek him. As, on the contrary, it is no less manifest that, if we do believe, we shall not only please him, but we shall please ourselves in doing so, and find it most delightful to be religious. It will marvellously inliven us, and infuse, as it were, a new spirit and soul into us: so that we shall differ as much from ourselves, as the corn doth when it is sown in the ground, and when it shoots up again in all its verdure and beauty. It will make us adorn ourselves, I mean, with all the fruits of righteousness; and beget in us such a spiritual life, as will fructify and increase in all good works. And here consider, first, That the things themselves propounded to our belief are such, as we cannot but desire it should be true, that God intends to bestow them on us. Who is there that would not willingly live for ever? that doth not think Immortality the greatest prerogative of humane Nature? provided we may live always in joy and pleasure, in uninterrupted contentments, and never-fading delights. Though they should be less than our Lord hath promised, there is no heart but above all things wishes to be so happy. To see only the beautiful orders of the heavenly hosts, the glorious Company of the Apostles, the goodly Society of the Prophets, the noble Army of Martyrs, the venerable Choir of Pastors, the whole multitude of holy men and women, who celebrate a perpetual feast of joy; to live in happy friendship with them, to love them, and to be beloved of them; to bear a part in their eternal Song of praise and thanks to God; how desirable is it above any thing that we can fancy in this world? No man hath so little love to himself, as not to wish he might be numbered among those Saints in glory everlasting. It's impossible we should not be pleased with the thoughts of having a consortship in such an incomparable happiness; were we but persuaded that it is not a dream, but a real truth. There needs nothing more to bring it into all men's favour, but only to be satisfied that there is such an Happiness. And that's the other thing I would propound to your thoughts; That as we naturally desire such an Happiness, so, if we consider the evident demonstations we have of it in the Gospel, this and a great deal more appears to be the undoubted inheritance of all good Souls; who shall see God, and be with our Lord, and behold his glory. Which wonderfully recommends the Christian Religion to us; wherein we are gratified in our most important desires, and have those things made sure and certain to us which we would all fain have for our portion. For what is the general intent of the Gospel, but to discover to mankind immortal life, and the way to it? This was the great end of our Saviour's appearing; who brought that glimmering light that was in men's minds, of the other world, to a more perfect day. And upon this errand the Apostles were sent, as you have heard, to call men to the obtaining of the glory of our Lord Jesus Christ. 2 Thess. two. 14. Which made the Jews so unexcusable that they would not come unto our Lord, that they might have life; (v. Joh. 40.) though there was the greatest reason in the world to believe this Record, that God hath given us Eternal life; and this life is in his Son. A voice from heaven, I have shown you, often testified as much: and so did the Holy Ghost, which descended on our Saviour at his baptism; and the many signs and wonders whereby God the Father sealed him, and set, as it were, his mark, stamp and character upon him; that all might know who he was, and believe his word as undoubtedly, as if they heard God the Father himself speaking to them continually with his own voice out of heaven. From thence our Saviour came, it was apparent; and therefore did not pretend to discover things of which he had no certain knowledge, but only revealed that happy Country from whence he descended. So he professes to a very wise man among the Jews, who was convinced, by his many Miracles, that he was a Teacher come from God; iii. Joh. 2. Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen: ver. 11. For as he came down from heaven; (as he farther tells him ver. 13.) so at that very moment he was there, and had a most intimate familiarity and communication therewith: and therefore might well say, he had seen the things he reported from thence. What they were, you may read in the following verses, 15, 16. That whosoever believeth in him, should not perish, but have everlasting life, etc. The very same, as I have likewise shown, John Baptist testified, ver. 36. And so did Moses and Elias; who appeared in glory, and discoursed with him concerning his return to the other world, after he had done the will of God here. ix. Luke 30, 31. At that time our Saviour was transfigured, (an evident token of the glorifying even of our bodies in the other state,) as three persons of integrity witness; who saw his glory, and the two men that stood with him, ver. 32. and were themselves overshadowed with a bright cloud, (an emblem of the glory to come in another World,) and so ravished with the sight, that they wished they might always remain in that happy place. Neither was this only a sudden transport; but it made such a lasting impression upon their minds, that ever after they looked upon it as a notable proof of the majesty and glory of our Saviour. 2 Pet. i 16, 17. And so did the ancient Christians; as appears by the Syriack Translator of the New Testament, who before the Epistle of St. James takes notice, that now follow the Epistles of the three Disciples before whom our Lord was transfigured. This we are to mark diligently, and take it for an eminent token of the glory to which our Lord was to go, and which he should be able to give. For it relies upon the report of those who were persons of known worth, and uprightness of heart; who had no design in the world to serve, but only to promote such an important truth, of which they were fully assured. They appeal to all that had any acquaintance with them, whether ever they saw or had reason to suspect any false or double dealing in them; and had not rather been witnesses of their honesty and simplicity in the whole course of their Ministry. For we are not, as many, saith St. Paul 2 Cor. two. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that sell the word of God, and make merchandise of it to enrich themselves thereby: (such might not stick to corrupt God's word, as we render it, and mix their own dreams with it:) but with all sincerity, as men who are authorized by God, and have him before our eyes, to whom we must give an account of our actions, we publish the Gospel of Christ. Whom they accounted it a great mercy and favour from God to serve. And therefore having received this ministry, (saith he iv. 1, 2.) we are not sluggish in doing our duty, nor do we perform it in a base unworthy manner; but have so renounced, or thrust away far from us, all secret devices of enriching ourselves, that we do not blush to think of our designs: (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are such practices as for mere shame men hid and cover, pretending, for instance, only the good of Souls, when they intent nothing but to get their money:) nor do we walk in craftiness, appearing one thing and being another; nor corrupt the word of God, by mixing any of our own inventions with it; but in a free, open and plain manner we commend ourselves to all men's consciences, as having God looking on us. All that know us cannot but approve us; (if they be not led by passion more than reason;) and if they do not, God doth. This he repeats again, Chap. vi. where he gives a proof of their sincerity, in the exercise of their Ministry, from these two things; first, that they got nothing by it, but many afflictions; and then, that they did nothing but good to others, in recompense for all the trouble they gave them. Of the former he speaks ver. 4, 5. of the second, ver. 6, 7. and then returns to the other again. Which argument he handles also at large towards the conclusion of the same Epistle, xi. 23, 24, etc. and once more xii. 10. And thus he writes also to the Church of Thessalonica, (1 Thess. two. 4.) who knew very well how faithfully they had discharged their trust, and that they did not accommodate themselves to any man's humour; but plainly delivered the message which God had committed to them. No body could say that they had used any flattering speeches, to soothe them up in a vain conceit of themselves, (ver. 5.) nor used any colours to hid a covetous design: no, as to their words and addresses, the Thessalonians could testify the contrary; and as to their mind and heart, which God only could know, they call him to witness, it never entered into their thoughts. Nor did they seek glory and fame either from them or any body else, but despised it as much as riches: unless it were the honour of obliging them, by communicating the blessings of the Gospel to them, and receiving no reward from them: ver. 6. They might indeed have put them to charge, and lived upon their cost, as other Apostles of Christ did, and that honestly too: But He and his companions were among them with more gentleness; (ver. 7.) they parted, that is, from their own undoubted right, to spare the Thessalonians: and as a good nurse cherishes her children; so they defrauded themselves, and took the meat, as we speak, out of their own mouths, for the good of others whom they desired to breed up in Christian piety. This shows the wonderful innocency and goodness of these men, who got nothing by the Gospel, (no not what they might have lawfully and justly taken,) but only studied how to win Souls to Christ. In short, he calls them and God also to witness, how holily, how justly, how unblamably they behaved themselves among those that believed: ver. 10. The first of which words refers to God; the second to those actions which belong to humane society; and the third to those which every man is bound unto severally by himself: in none of which could He, Silvanus and Timotheus, be charged with any misdemeanour. On which argument he once more insists 2 Tim. three 10, 11. being so confident of his unreprovable virtue, that he desired nothing more of all that knew him, but to be followers of him, and to walk so as they had him for an example. 1 Cor. iv. 16. iii. Phil. 17. All which I have the more particularly noted, because it is from these men that we receive the testimony of Jesus. Who, they assure us, chose to die the most shameful death, when he could have avoided it; and with the greatest confidence, when he was expiring, commended his Spirit into the hands of God. Which is an unquestionable argument that he believed, and was assured, that he should be with God, when he went from hence, and be able to do for his followers all that he promised. Which they tell us moreover God justified, when he raised him from the dead, and carried him, in their sight, up into heaven: and afterward sent the Holy Ghost upon them, to testify that he was still alive, and possessed of an unseen glory. In which, they also tell us, he appeared to several persons; as I have already related. One of which was caught up into heaven, and heard such things there as made him wish for nothing more, then to leave this earth, and to be with Christ. To whom the Angels, they also assure us, witnessed upon several occasions. For they attended him at his birth, and in his life, and when he died, and after his resurrection, and when he ascended into heaven: From whence he sent them many times, as ministering Spirits, to his Apostles; of which we have very large testimonies in the whole book of the Revelation. From all which we may safely conclude, that there can no other reason in the world be given, why any man thus informed should not believe the Gospel, but only his own desperate wickedness. For the things propounded therein are most desirable above all other. It reveals such a wonderful love of God to mankind, that all men would rejoice to hear the news of it, were they not averse to those pious and virtuous courses whereby, they are told, they must attain it. Nothing attracts all hearts so much as the hope of a blessed immortality: which is testified to us so credibly in the Gospel, that nothing could make men turn their ears away from it by infidelity, but only the incurable wickedness of their Nature; which will not let them part with those vices, which the Gospel says they must quit for so great a Good. In one word, there is nothing in this Book but what is suitable to all men's desires, save only the holy rule of life: and therefore it can be nothing else but their hatred to this, which makes them reject all the rest. They would follow their nobler appetite after those good things which the Gospel's promises, if they had not perfectly given up themselves to those base appetites, which must be denied for their sake. For if our Gospel be hid, saith St. Paul in the place before mentioned, it is hid to them that are lost: In whom the God of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them. 2 Cor. iv. 3, 4. That which the Gospel reports is as clear as the noonday. Nothing can be more visible than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the light or the splendour of the Gospel of the glory of Christ. By which, saith Theophylact, the Apostle means the belief of these great Truths, that Jesus was crucified, that he was received up into heaven, and that he will give future rewards. This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 splendour the Apostle speaks of, which if any man do not see, after such evident demonstrations of these things, it is his wickedness hinders him. And such men, after they have long resisted the light, fall under the power of the Devil so inevitably, that he blinds their eyes. Mark, as St. Chrysostom observes, that the Scripture calls several things by the name of a God, not from their own worth and excellence, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the weakness of those who are subject to them. Thus Mammon is the God of some, and the belly the God of others, and the Devil the God of all such persons; because they are basely enslaved to the love of money, and of their fleshly appetite, and He rules and governs them as absolutely as if he were their God. Yet he hath no power quite to blind their eyes, as he farther observes, before they disbelieve that which is so credibly reported by such Divine arguments: for, as the very words of St. Paul are, he blinds the minds of them that believe not. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they became infidels of themselves; and having given themselves over to unbelief, against such miraculous evidence of the truth of the Christian Faith, God gives them over to him: to whose service they have so slavishly devoted themselves, that they cannot be recovered; but, as they deserve, must unavoidably perish. From which miserable condition let all those who are inclined to infidelity take care to save themselves, by timely considering those Divine demonstrations which these holy men of God have reported to us; who beheld our Saviour's glory, the glory as of the onely-begotten of the Father, full of grace and truth. i Joh. 14. Upon which words hear what the same eloquent Bishop writes; who thus sums up a great part of the evidence we have for the Christian belief. The Angels appeared in great glory upon the earth to Daniel, S. Chrysostom. Hom. xii. in Johan. David and Moses; but they appeared as servants, as those that had a Master. It is the peculiar glory of our Saviour, that he appeared as a Lord, as having power over all: and though in a poor and vile fashion, yet even in that the Creation knew its Lord and Master. A Star from heaven called the Wise men to worship him. A great company of Angels often attended him, and sang his praises. To whom others succeeded, who published his glory, and delivered this secret Mystery one to another: the Angels to the Shepherds; and the Shepherds to those in the city; and Gabriel to Mary and Elizabeth; and Anna and simeon to those in the Temple. Nor were men and women only transported with the pleasure; but an infant that had not seen the light leapt in its mother's womb: and all were strangely lifted up in hopes of what was acoming. These things all fell out straightway after his birth. But when he appeared in the World, there were more Miracles, and greater than the former, appeared again. For not so little as a Star and the Heavens, not Angels or Archangels, not Gabriel or Michael, but the Father himself proclaimed him from heaven; and with the Father, the Comforter came down with a voice, and remained on him. And therefore well might the Apostle say, We have seen his glory, the glory as of the onely-begotten of the Father. And not by these things alone, but by those which followed after. For now not merely Shepherds, and an aged Prophetess, and reverend men, published the glad tidings of the Gospel; but the voice itself of the things he did, louder than the sound of any trumpet; which was heard presently . For the fame of him, saith the Evangelist, went into all Syria; and revealed him to all, and cried that the King of heaven was come to men. For Daemons fled and got away; and the Devil departed; and Death began to give place, and not long after quite vanished; and all manner of infirmities were loosed; and the tombs dismissed the dead; the Daemons left those that were mad, and Diseases those that were sick. Wonderful and strange things were to be seen, which the Prophets desired to see, and did not. For one might have seen eyes new made, paralytic limbs strengthened, motion given to withered hands and lame feet, ears that were stopped up opened, and the tongues of the dumb loosed. In one word, like an excellent workman that comes into an house which is decayed and rotten by time, he repaired, or rebuilt rather, humane Nature. For who can tell how he made the Souls of men new, which is a greater wonder than all the rest? For the wills of men oppose their cure, which the body doth not. They will not yield, we see, no, not to God himself. And yet these were reform by him; and all kind of wickedness expelled. Nor were they only freed from Sin; but, like the bodies to which he gave the best habit after he had cured their diseases, they were advanced to the highest degree of virtue. A Publican became an Apostle. A persecutor, a blasphemer, a reproacher of Christianity, turned the Preacher of the Word. A thief was made a Citizen of Paradise: and a strumpet became illustrious by a great faith. And abundance of others, worse than these, were listed in the number of the Disciples, till whole cities and countries were strangely reform by the Gospel. Who is able to declare the wisdom of his Precepts, the virtue of his heavenly Laws, the excellent order of his Angelical Conversation? For he hath taught us such a life, he hath given us such laws, and instituted such a polity; that they who use them, though before the worst of men, straightway become Angels, and like to God, according to our power. The Evangelist therefore recollecting all these things, the Miracles he wrought upon men's bodies, upon their Souls, and upon the elements; the Precepts, the secret Gifts, the Laws, the Polity, the power of persuasion, the future Promises, his Sufferings; he pronounced this wonderful lofty voice, We beheld his glory, the glory as of the onely-begotten of the Father, full of grace and truth. For they did not admire him only for his Miracles, but for his Sufferings. As for example, because he was nailed to a Cross and scourged; because he was beaten; because he was spit upon; because those buffeted him, to whom he had been a benefactor: upon the account even of these, which seem most shameful, that voice is worthy to be repeated again; because he himself hath called this a Glory. For than Death was destroyed, the Curse was dissolved, Daemons were put to shame, and he triumphed over them openly, and the hand-writing of sins, or obligation to punishment, was nailed to the Cross and canceled. And besides these wonders, which were invisible, there were others apparent unto all; which shown he was the onely-begotten Son of God, and the Lord of all the Creation. For while his blessed body yet hung upon the Cross, the Sun withdrew its beams, the earth was astonished and wrapped in darkness, the ground shook, the tombs were broke open, a great many dead people walked out of their graves, and went into the City, the stone upon his grave was rolled away, and he arose. He that was crucified, he that was fastened with nails to the cross, he that was dead arose; and filling his Apostles with great power, sent them to all the World, as the common physicians of humane Nature, the rectifiers of men's lives, the sowers of the knowledge of heavenly Doctrine, the loser's of the devil's tyranny, the teachers of the great and hidden Goods, the preachers of the glad tidings of the immortality of the Soul, the Eternal life of the body, and the rewards which (as they pass all understanding, so) never have any end. These and many more such like this blessed man beholding, (which he knew, but was not able to write, because the world could not have contained the Books,) he cried out, We beheld his glory, the glory as of the onely-begotten of the Father, full of grace and truth. Who is now as able, I may add, to give us new bodies, and inconceivably-improved Souls, and then to perpetuate the happiness of both in heaven; as he was to cure diseases, and raise dead bodies, and purify men's minds, when he was here on earth. Let our conclusion therefore, as he says elsewhere, be suitable to our discourse. Hom. xiii. p. 607. 5. And what's so suitable as Doxologies and giving glory to God, in such manner as is worthy of him? Not by our words only, that is, but much more by our deeds. So our Saviour himself exhorts us, saying, Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. For there is nothing more bright and shining then an excellent conversation, as one of the wise men hath said; The ways of the just shine like the light. And they shine not only to those that light their lamps by their works, but to all that are near unto them. Therefore let us pour oil continually into these lamps, that the flame may rise higher, and the light shine more abundantly. Having received such grace and truth by Jesus Christ, Id. p. 611. let us not grow the lazier by the greatness of the gift. For the greater honour hath been done us, the more we are bound to excel in virtue. Let that therefore be our business, to purify ourselves so throughly, that, being thought worthy to see Christ, we may not at that Day be delivered over to the severe tormenting powers, but to those that are able to bring us to the inheritance in heaven, which is prepared for those that love him. Which God grant we may all obtain, through the grace and lovingkindness of our Lord Jesus Christ; to whom be glory and dominion for ever and ever. Amen. CHAP. XIV. A farther improvement of this RECORD. THE grounds of Christian belief, you see, are not so slender, but I may take the confidence to say, that he who will be at the pains to consider such things as these, cannot any longer think it a piece of wit to be an infidel. It is rank folly, as well as baseness; there being no reason in the earth to except against these Witnesses, and to deny the Faith of Christ an entrance into our minds and hearts. For what we know, as I have shown in the former Book, by credible report, is as certain as what we see and hear with our eyes and ears. And what can be better attested then the holy Gospel? Which is justly called the testimony of God, 1 Cor. two. 1. and the testimony of Christ, i 6. Because God testified these things to us as his will, by his Son Christ; and Christ testified them to us by the holy Ghost. For so St. Paul saith in the place last named, (ver. 5, 6.) the Corinthians were enriched by our Lord with every gift; even as the testimony of Christ was confirmed, or established to be a truth, among them. After which mighty evidence, whereby we are assured God intends to bestow so great a blessing on us as immortal Life, it is of no weight whatsoever can be objected against this Doctrine; particularly, against that part of it which concerns the Resurrection of the body, at the last day. For that Great Lord who said it, we are certain, can perform it. He knew his own power; and would not have said, I will raise you up at the last day, unless he had been able to make his word good. He hath also already fulfilled his word in other things which he foretold, though no body would believe him till they saw it: which is a good ground, as St. Gregory Nyssen observes * De opificio hominis cap. xxv. , to expect this, though it seem never so difficult, and incredible, had he not promised it. Suppose, saith he, that an husbandman, discoursing of the virtue of Seeds, should not be believed by a by-stander, that had never been bred in the country, nor seen any thing of that nature: would it not be sufficient for his satisfaction, to take but one single grain out of an heap of corn, and to tell him he should see in that the virtue of all the rest? For he that sees one grain of wheat or barley cast into the ground, coming up after some time a full ear, will never doubt of the fruitfulness of all the rest of the same kind. Even just so, saith he, it seems to me a sufficient testimony of the Resurrection, that the truth of other things, which he foretold, cannot be denied. In them we have an experiment, whereby we may judge of every thing else that he hath said. But to demand that every thing should be made out by reason, before we receive it, is to make us Philosophers, not Christians; whose name is Believers. And besides, the best Philosophers cannot tell us how the Corn, I now mentioned, grows up from a little Seed cast into the ground, or a Man from so small a beginning in his mother's womb; or any thing considerable of the manner how all natural productions are performed. And therefore what folly is it to resolve not to be satisfied, unless we show how a dead body can be raised? It is sufficient to know that idoneus est reficere qui fecit, as Tertullian speaks in this case; He that made it at first is able to make it again. It being more, as he goes on, to make, then to re-make; to give a beginning to a thing, then to restore it after it is dissolved. And we have this also to satisfy us; that multitudes saw our Saviour raise men from the dead, and by other miraculous works demonstrate, that he wants not power to do any thing he hath promised. His word may well be taken for any thing to come, who hath already done such wonders as are credibly reported to us, by those that were spectators of them, in the Gospel. And it is very remarkable how he deals with us as a Mother doth with her Child: Greg. Nyss. ibid. into whose tender mouth she first thrusts her breast to nourish it with milk; and when the teeth come, gives it bread; and when it is grown stronger, feeds it with solid meat. Even so our Blessed Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. beginning with lower Miracles at the first, prepares our faith by degrees for the highest. He began with the cure of desperate diseases, in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he prefaced to his power of raising the dead: For that which men thought impossible, he showed hereby was not incredible. Who could have thought, that one sick of a burning fever should be made so well by speaking a word, as to rise presently, and minister to the company? yet Simon's wife's mother was an instance of this Miraculous power in our Saviour. Who added something to this Miracle, when he restored the Nobleman's son to health, though he was at the point of death, as his Father thought: (iv. Joh. 47.) and this without touching, or coming near him. For he did not stir from the place where he was at Cana, and yet sent life to him as far as Capernaum, by the sole power of his command. After which he proceeded to an higher Miracle; for he restored another Ruler's daughter to life, who died before he came to her rescue. And again he exceeded this Miracle, by raising up the woman's son of Naim, when he was carrying out to be buried. And at last (as hath been before observed) he raised his wonder-working power so high, that he called Lazarus out of his grave, when he had been dead four days. Thus he raises our minds by little and little to the highest pitch of Faith; to believe, that is, the Resurrection of the dead. He teaches us to expect that in general, the experiment of which he hath shown in particulars, For, as the Apostle faith, (1 Thess. iv. 16.) the Lord shall descend with a shout, etc. at the restauration of all things, to raise the dead to a state of incorruption: even so now, he that lay in his grave was awakened by the voice of our Saviour's command, and shaking off his corruption, came whole and sound out of his tomb; the bands wherewith his hands and feet were tied nothing hindering. Is this nothing to confirm our belief of the Resurrection? when we have not only our Lord's word for it, but, by those whom he restored to life, we have in deed a demonstration of what he hath promised? What pretence is there now for unbelief? Why do we not slight all those who by Philosophy and vain deceit set themselves against a simple faith, and stick to this naked confession, that there will be a resurrection of the body to Eternal Life? And to make our holy belief more acceptable to all Christian Souls, let me briefly add, That Faith being as certain a way of knowing as any other, Believers must needs be the most knowing men in the world. Which is a very great motive to Faith; whereby we are informed of a great many things, and those the most excellent, of which other men's minds are perfectly ignorant. It gives a new light to the Soul, whereby to see things invisible. There is no less than a whole world of things that Believers are acquainted withal, which are hid from their eyes who remain in darkness, by continuing in unbelief. While the thoughts of such Souls are confined within the narrow bounds of this visible world, and know but little of it neither; the Minds of Believers are enlarged beyond the limits of all things seen, to behold another and far more glorious world: in which Jesus is the Sun, and the Angels and Spirits of just men are the Stars, and the brightness of the Divine Glory is the Light and splendour. In this the ancient Christians justly made their boast. And there being a company of vain men, who pretended to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowers, men of intelligence beyond all others, but indeed unbelievers, Clemens Alexandrinus reproves their folly, L. v. Stromar. and tells them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We are they who believe that which is incredible to others; and therefore are they who know that which is unknown to others. None so knowing as they that believe the Gospel: and therefore let us not shut this Faith out of our Souls, and thereby exclude the greatest Good. Nor let us think ourselves unhappy, because we do not see that which we expect: For this would be to complain of our privilege and preeminence above those that depend merely on Sense, and will not be wise beyond the narrow confines of their eyes. Faith is that divine gift, whereby God raises our minds above the pitch of vulgar Souls. He brings us acquainted by this means with the most noble and glorious objects, and illuminates us with the most comfortable knowledge: without which we shall remain, notwithstanding all our other wisdom, in a sad dull night of ignorance and darkness. And if this Faith touch our hearts also, it will raise us to as excellent a temper of spirit, and make us truly heavenly and divine. We shall feel it altering the very frame of our thoughts, designs, and desires. It will lead us to such a pitch of Virtue, that we shall adhere to God and goodness whatsoever befalls us; and solely depending on his promises, trust ourselves with him, both when all other things fail us, and when we have the greatest supports that they can lend us. Which is no easy thing to flesh and blood, as Philo * L. Quis rerum Divin. haeres, p. 493. excellently observes: (for that inclines us to trust in riches, and power, and dignity, and friends, and strength of body, and a number of such things:) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the work of a great and heavenly Mind, which cannot be enticed by any thing on earth to rely upon it. An example of which we have in Abraham; who believed God and obeyed his voice, when he called him from his own country and his father's house, and he went out not knowing whither he went. Divers such instances there are of the power of divine Faith in him and in others, in the xi. Chapter of the Epistle to the Hebrews. From which we may certainly conclude, that nothing can be too hard for the Faith of Christ; which is built upon surer grounds and a stronger foundation than theirs was. It is of such mighty force, I have shown, that one would think there needs no more to be done to make all the World good; but only, by such means as I have declared, to implant this Faith in all men's hearts. But such is the perverseness of humane Nature, that our work is not done, when the judgement is convineed. There must be new arts of insinuation used, by those convictions to awaken and engage the affections. The Motives are certain and sure, strong and powerful; but Men are weak and impotent, careless and unconcerned about their own good. After they know how things are, they must be made to consider; lest a quickening Motive lie in a dead hand or a cold heart, which draws forth none of its virtue. And there is no way, that I can think of, to stir them up to consideration, but by propounding a few sensibly-affecting Questions to them; which shall be part of the business of this last Chapter. V I. Let him therefore that believes this Record, that God hath given us Eternal Life in his Son Jesus, ask himself what he thinks in his Conscience is the way to this supreme Felicity. May we live here just as we list, and yet hope hereafter to live with Christ? Or can we reasonably think to come to him without any thought about it; and to be received up to his heavenly Kingdom, though we mind nothing now but what we can get in this World? Strange! that Christian people should imagine Piety and Virtue to be things superfluous! and take the mortifying the lusts of the flesh, the lust of the eye, and the pride of life, to be nothing else but a piece of Monastical austerity, and melancholic devotion! a thing which mere black choler and a peevish disposition makes men trouble themselves and the world withal! Are we so blind as to think, that a careful endeavour after an inoffensive life towards God and towards men is but a precise Nicety; which may be commended in those that have nothing else to do, but is of no necessity to our living eternally with God? We cannot, sure, be so forsaken of our reason. No; nor think that the business of Religion is only to hear the word of God, and to be frequently on our knees; and that we need not be so solicitous how to live and walk in the ways of God's Commandments. What man instructed in the Gospel can be so senseless, as to think by knocking often at heaven gates to get an entrance, though otherwise he stands idle? Do the Holy Books inspire us with any such conceits? Do they tell us some holy breath will waft us safe over the dangerous Sea of worldly affairs, troubles, pleasures, and temptations of various kinds? Needs there no labour at the sails or the oars? no wise guidance and steerage of the vessel? no guard and defence against pirates? but a man may confidently commit himself to the winds, and let his vessel run whither they will carry it? May he live, I mean, just as the course of the world hurries him, and as he is driven by the blast of outward accidents? sometimes this way, and sometimes the quite contrary? in good company and after some pathetic exhortations doing well, and then crossing all again when a new temptation to sin solicits him? Sure such men, as can believe thus, fancy heaven a void and empty space, where company is wanting; and imagine our Saviour cares not who comes thither, so it be but filled. They live as if all the regions above, the glorious Paradise of God, were but so much waste ground, which needs a Colony of Planters; it matters not of what quality they are, so it be but inhabited. O vile thoughts! that can imagine God wants the company of such as care not for him; and that Heaven, which threw out the Angels that sinned, will entertain those who join with them in their foul rebellion! It is a wonderful grace, that he will invite us on any terms to his most blessed society. We do him no kindness, but ourselves, in seeking his heavenly Kingdom. Into which if we will not enter at such a gate as he sets open; we shall be shut out, and perish in our perverse ingratitude, or foolish presumption. Consider, I beseech you, what do all these WITNESSES say concerning the way to it? Do they not tell us, that straight is the gate and narrow the way that leads to life? seven. Matt. 14. that we must strive to enter? xiii. Luke 24. and that there shall in no wise enter into the holy city any thing that defileth? xxi. Rev. 27. and that without holiness no man shall see the Lord? xii. Hebr. 14. Which we must therefore excite ourselves, by his promises, to perfect in the fear of God; having cleansed ourselves from all filthiness of the flesh and spirit. 2 Cor. seven. 1. And giving all diligence, add to our faith virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity: For so an entrance shall be ministered to us abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. 2 Pet. i 5, 6, 7, 11. Examine every one of them, and they will tell you as much. The FATHER, by a voice from heaven, bids us hear his Son; who says, Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my Father which is in heaven. seven. Matt. 21. And the WORD saith, Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the cit●. xxii. Rev. 14. Wherefore as the HOLY G●OST saith, To day if ye will hear his voice, harden not your hearts. iii. Heb. 7, 8. This was its language of old; and it was poured also on the Apostles, that repentance and remission of sins might be preached in our Saviour's name among all nations. xxiv. Luk. 47, 49. Which is the end also of our being washed with WATER in his name: for we are baptised into his death; and therefore aught to reckon ourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. vi. Rom. 3, 11, 12. For his BLOOD was shed, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. two. Tit. 14. For which end also he was raised from the dead, (by the Eternal SPIRIT,) that he might bless us, in turning every one of us from his iniquities. three Act. 26. And therefore this the APOSTLES say and testify in the Lord, that we henceforth walk not as other Gentiles walk. iv. Eph. 17. For God hath not called us unto uncleanness, but unto holiness. He therefore that despiseth, despiseth not man, but God; (saith St. Paul) who hath also given unto us his holy Spirit. 1 Thess. iv. 7, 8. And if I should now send you to inquire, and ask for the old paths, as Jeremiah speaks; would you find that the ancient Christians knew any other way to bliss then this? Did they, who, while they were in the flesh, lived not according, to it; who, being upon earth, had their conversation in heaven; whose lives excelled the best laws and statutes of their several countries, which they strictly obeyed; who loved all, though persecuted by all; who blessed, when they were cursed; honoured those that treated them despitefully; did good to those who punished them as evil doers * Vid pl. apud Ju●●in. Mart. Epist. ad D●ognet. p. 497. , etc. did these men, I say, believe that Heaven might be won only by their prayers, or by perpetual disputing about that Religion which they did not practise? How come we then to have so great a fondness for ourselves, as to think that we shall carry that by the name and the profession of Christianity, which they could not get without so much labour? and to have such cheap thoughts of the Crown of glory, as to imagine it will bow and come down to those idle wishes, unto which there is nothing so mean in this world but scorns to stoop? That one thought is sufficient to convince us what we have to do to be happy. I need not send you so far as those elder times; go but to yourselves, and inquire how you do in the affairs of this world. Sure, men never got their estates with so little care as they hope to get Heaven. Ask a man why he follows his business so close; and he will tell you, that an estate is not got by wishing: that a family cannot be provided for by lying in bed, or sitting by the fireside: that there are opportunities, which must be narrowly watched; and cheats, which are not easily discovered. And yet, to see the imprudence and inconsiderateness of Mankind! The same person thinks to go to Heaven, and possess all the treasures there, by his Prayers alone; though cold too, and but little observed: or by a lame Repentance, which wants its effects: nay, by a deathbed groan, a few forced tears, and promises never performed: by some short snatches of Religion, a careless behaviour, and an unwatchful life. He minds no occasion of doing or receiving good; is indifferent whether he lay hold of opportunities and good seasons; seldom thinks of the place whither he would go; denies himself nothing too which he hath a mind; bridles no appetite; curbs no passion; nay, will be drunk for company; and swear, rather than be thought such a coward as to stand in awe of God, or to want the breeding of a Gentleman; and, in brief, doth not half so much upon the account of Eternal Life, as many a man does for a single-peny. What a strange dulness is this, to imagine that all ends which we aim at must be compassed by means proportionable to their greatness, but only the very greatest and last End of all? The Soldier gets not the victory by mere railing at his enemy; but, as the Apostle speaks, 2 Tim. two. 3, etc. endures hardness, and entangles not himself with the affairs of this life. And it is the labouring husbandman, as it there follows, who partakes of the fruits. All things in the world, as Solomon saith, are full of labour. And do we think that our Souls only are exempted, and may be saved by doing nothing? that Virtue will grow there without our care? or that an eternal harvest of joy will spring up to us, without labouring to do virtuously? It is a great shame to say it, but such are the hopes of foolish men: who are perfectly like the Israelites, of whom God says, x. Hos. 11. Ephraim is an heifer that is taught, to blow; but loveth only to tread out the corn. That is, as D. Kimchi glosses, they were taught the Law, and instructed to do good; but minded nothing else, but merely to enjoy the promises in a fat and fruitful Land which God had given them. Let such remember, for a story sometimes sticks longer in their minds then the greatest reason, what a Wise man among the Jews said to a Friend of his, whom he met exceeding sad and dejected about some affairs which went cross to his designs. What's the matter, said he, that thou goest so heavily? doth any thing of this world trouble thee? Yes, said the other. And what hast thou got, said the Wise man again, by all thy care, solicitude and vexation? Alas! replied his Friend, thou seest by my troubled countenance how little I have got. Then, said the Wise man, consider; if of this World, which thou hast followed with such diligence, thou hast got so little; what art thou like to get of the other World, which thou mindest not at all? A very good Meditation for those who, after all their labour and thoughtfulness, are like to leave no great matters to their posterity; and for those whose greatest cunning and industry is not able to bring about their ends. And it may lead us to another profitable Meditation, how unequal we are in our dealing, while we lay out so many thoughts, and so much labour, upon things we are not sure to obtain; and so few and so little upon those which, as sure as God is true, shall be the portion of them that diligently seek them. The Soldier is not sure to win the victory, after all the hardship he has endured. And the frost may nip, and the bitter winds blast, the laborious Husbandman's fairest hopes. There is no design, save only that we have for Heaven, but, after our best diligence, may miscarry. What madness then is it, thus to misplace our endeavours, by employing them so seriously about those things which frequently avoid us and fly from us; in the mean time neglecting those of infinite more value, which earnestly court us, and are desirous to bestow themselves upon us? But there is no need of so many words to awaken our thoughts, to judge aright in these matters. And yet this is all we have to do for our Salvation, (when we believe the Gospel,) to think often what we believe, and expect to receive from the bounty of Heaven. II. Which if every one did, it might spare me the labour of ask again, whether we think in our conscience it is any great matter God demands of us, when he bids us, if we will obtain eternal life, obey his will revealed to us by Christ Jesus. Review the Christian Doctrine, a brief account of which I gave in the former Book; Chap. v. and when you have seen all that you are to do, or to deny and suffer for righteousness sake, consider to what it will amount. If we take it comparatively, and cast it into the scales against immortal Life and the weight of Glory, it will presently seem so little, light and inconsiderable, that we shall not think it worth the speaking of. But let us wave that advantage, and only consider every thing in itself absolutely. 1. What great matter is it that we find God expects we should do for him? Had he bid us govern the World, and rule the Nations of the earth; he had set us a difficult task indeed: But when he requires us only to govern ourselves, to set in order our affections, and to subdue our unruly passions, which give us no small trouble, and expose us to great danger; what a reasonable demand is this? and upon what easy terms does he offer Eternal life? We might have complained, if he had but required every one of us to be rich, and to get great estates; much more if he had expected we should be Philosophers, and be able to give an account of the secrets of Nature, and resolve all the questions we meet withal about the air and the water and the rest of the Elements: But when he only bids us be content with our portion, and stay for what his wisdom will dispense to us, and make a sober use of it; and be so wise as to acknowledge him in all things, and to discern good from evil, and live virtuously in the enjoyment of him and of ourselves, and give a reasonable account of all our actions; one may well wonder what men would have God to say, if they call this a very heavy burden. But what if he should command us, with Abraham, to offer up an only Son; or to feed all our life upon bread and water; or, with the Anchorets, dig our graves in the wilderness, and have no other tools but our nails to do it? should we not think it very hard; though we cannot say, as we may of the former, that it is impossible? And yet, comparatively speaking, Heaven would be a great bargain after all this. What a purchase than is it, when he calls for no Sacrifice but that of our own bodies, which we are to present him holy, chaste and pure, with true devotion and humility of spirit; together with the sacrifice of praise continually; giving thanks unto him for all his benefits; and not forgetting to do good, and to communicate; which are all reasonable services, and sacrifices with which God is well pleased? xii. Rom. 1. xiii. Heb. 15, 16. At what lower rate can Eternal life be set then this, that we will not be unreasonable? When will we be pleased, if it will not satisfy us to know that God will give us Eternal life, provided we will live soberly, and be grateful to him who is the giver of all good things, and do to others as we would that they should do to us? Is God beholden to us, when we accept of these terms of Salvation? They that imagine this too great a mortification, and that they do some mighty matter when they take this course to go to heaven, must mortify that conceit, or it is not likely they will come thither. 2. But let us proceed, to consider what it is we must deny and suffer to attain this Felicity; and see to what the reckoning will come. If we put our sins into the number of those things we must forsake; it is apparent already, it would be a trouble to keep them. We are required indeed to crucify the flesh; which seems an hard saying. But when we have enquired the meaning of it, there is no severity to be found in it. For it doth not oblige us to destroy, or so much as to impair, any faculty belonging to us: neither to weaken the Understanding, nor dull the Apprehension, nor overload the Memory; no nor consume our spirits, nor deform our bodies, nor prejudice our healths, nor spoil our beauty, or any thing else that God hath made. There is no true pleasure of which he deprives us; unless it be sometimes for a better and more excellent end. He only abridges our unjust liberty, and limits the hurtful excesses of our desires and passions; which we are not to gratify against our reason, to the injury of ourselves or our neighbours, and to the endangering the loss of some better good. In brief, He allows us to please ourselves, so that every part of us be pleased; our Judgement and Conscience, as well as the lower Appetites. And what now doth all this amount unto, but the doing ourselves a real and entire kindness? But in some state of things God will have us forsake all our worldly goods and possessions, for the kingdom of heaven's sake; as he required the Apostles and the first Disciples to Christianity. True. But do we not set too high a price upon these things, if we value our obedience at a great rate, upon this account? I will let alone the comparison we ought to make between our loss and our gain. Weigh things impartially by themselves, and consider what it is we part withal; should we suffer all our worldly goods to be taken from us, rather than part with our Religion. Do we lose any more than a Philosopher hath left of his own accord, for the convenience of his study; and that he might not be encumbered in his contemplations? And while we had them, were all those things necessary for us? Doth Nature require so much? Did not a great many of them lie by us unused? What a small matter now does the account come to, when we have made this abatement? And how little reason is there, that the parting with these things should make such a noise, as if we had made some exceeding rich present to God's almighty love, from whom we received them? But let us look upon them again, together with the loss of life; and consider, Are they things which we could have kept very long? Do we any more than part with them a little before the time? And what difference is there between their leaving us, and our leaving them; but the advantage we have, by living a while after them, to give a proof of a little very short patience, and of entire trust in God, and absolute resignation to his will? Let the things we leave for God's sake be rated as high as we please, all that can be made of them comes at last to this; that, in obedience to God, we let them go a little before we could not enjoy them. And suppose we be required to die; it is but to go another way out of the world, than we must shortly, perhaps presently, have done. There is no difference at all, but only as much as there is between a sword, and an acute disease; between the flames of fire, and those of a burning fever. But we may endure many torments, perhaps, in the world before we die; which are worse than death itself. It may be so; and there is a possibility, it may not be so. Now supposing we do not suffer any torments, what a small matter is it that God asks, that we may go to Heaven? where we shall have an Happiness so great, that we may well, if need be, (as St. Peter speaks,) consent to endure something that looks more like self-denial then any thing I have mentioned, to obtain it. And yet when that necessity comes, this will arise to no great expense. It is no more than we may naturally suffer by the stone, or the gout, or by some such disease which may seize upon us; and not carry us to heaven neither. And it is likewise considerable, that wicked men many times take more pains, and endure a great deal more than this comes to, to go to hell. Do we not see what attendance their lusts require from them? and that they make provision for their satisfaction with much solicitude and trouble? Nay, do not their expenses frequently run very high, to gratify some worldly or fleshly desire? One man breaks his sleep; another pines his body; a third consumes his estate; a fourth nourishes loathsome and foul diseases; a fifth breeds cruel and tormenting pains, which set him upon the rack; a sixth ventures his life, and runs the hazard of the gallows, or of a severer death. And all sinners contrive and plot and trouble their brains to find opportunities, and are often vexed with disappointments, and as often put to shame, and always troubled with their desires, till they meet with some satisfaction; and being never satisfied, are always troubled with their restless desires. Let all these things be considered soberly; and then tell me, whether God demands great things of us, to obtain Eternal Life: and doth not rather wonderfully oblige us, in accepting so graciously our poor services; nay, carries us from the happiness of doing his will here, to the happiness of having it rewarded with a most glorious recompense in another world. And cast in this consideration also, (which Clemens Alexandrinus * Admon. ad Gentes p. 55. propounds to the Gentiles,) how much many men would be willing to give, if it were set at a price, to purchase everlasting Salvation. And therefore what account can they give of their unwillingness to accept of that on such easy terms, which cannot be bought with all the gold, if we had it, of the fabulous Pactolus? We may purchase this most precious Salvation, if we will, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with our own Treasure, which we have within ourselves; viz. Charity, and a lively Faith. This is its just price, saith he, which God will gladly accept. For we hope in the living God, who is the Saviour of all men, especially of the Faithful. But it cannot be obtained by any other means. For they that stick to this World as weeds do to the rocks in the sea, slight immortality; and judge themselves unworthy of the other World, which at so low a rate offered itself to their Faith and Charity. But we have just reason to proceed a great deal farther than all this; and supposing a man could always live here without the least trouble, and in the fullest contentment that either his Soul or body can now enjoy, I ask again, whether a man that believes the Gospel would be willing to have his Eternal life in this World: and not rather choose to go thither, where both Soul and body shall be so wonderfully improved, as to be capable of more solid, pure and durable pleasures, than this Earth can ever afford. He that considers how weak humane Nature is in this state, and how unable to entertain itself long with any of those things which please our senses, will not take much time to resolve this question. Should we be furnished with the best delights that Nature can crave, in the most perfect health and vigorous strength; still we should find either fullness and satiety, or lassitude and weariness follow the enjoyment. This is a great part of man's vanity in his best Estate; that all his fruitions either suppose, or make, a consumption of his spirits. And how short our understandings are and will be while we apprehend by the brain, and are forced to spend so much time in serving our bodily necessities, we cannot but be sensible: and therefore shall always be possessed with desires which cannot here be satisfied; and long to know those things, of which, should we stay never so many Ages here, we must remain ignorant. Who would not then, that hath any hopes in another world, freely consent to a dissolution, in order to a better conjunction of Soul and body, in a state of greater strength and spriteliness to enjoy a fuller good; with greater constancy, without any weariness or dejection of appetite, with perfect satisfaction, and an eternal pleasure in enjoying the same again? And if we agree to this, judge then what reason there is to be exceeding solicitous to attain that heavenly Bliss, which so inconceivably transcends all that we can fancy to ourselves, but are never like to enjoy, in this world. And judge again, how unworthy then this short, this troublesome life, which is but like a dream, full of distracted thoughts and cares and fears, is, to come into any competition with that Eternal life which we expect. And once more, how mad they are, who prefer a brutal, wicked life, which mere rational men have hissed out of the world; before that happy state, which far exceeds even the life of innocence in a Paradise upon earth. VI And let us hence take occasion to consider again; if it be not desirable always to stay here on this Earth, how far distant are they from the happiness of the other World, who have their thoughts very rarely there? What shall we think of such careless believers, as love not to have their minds troubled with the thoughts of Death and of Eternal Life; with which they desire to have as little acquaintance as may be, till they come thither? Are they afraid of believing it too strongly, for fear it should spoil all their earthly delights, and make them lose the relish they have of bodily pleasures; or hinder their business, and make them have no list to follow it? There is no danger of this: for a lively belief of the Life to come heightens all our other joys, by making them innocent; and furthers our affairs, by making us diligent, but not too solicitous. But some such fancy possesses the hearts of men; who have no inclination to entertain any familiarity with Heaven, till they think they are shortly to leave this Earth. For if we desire them to think often and seriously of Eternal Life, they return such an Answer as Antipater made to a man that presented him with a Book concerning Happiness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am not at leisure: Tell me of this when I have nothing else to do; now I have other more weighty employments. This is the sense of men's gross negligence, and their seldom retiring to look up unto Jesus. Who justly expected not only that greater multitudes, upon the publishing of such an incomparable glory and happiness, should become Religious; but that their Piety should arrive to a greater height of Virtue, by perpetual contemplation of it. Christians, one would think, should love Virtue more dearly, and be more entirely devoted to the study of it, now that it hath such a dowry; then any Philosophers ever were, who loved it for itself, and thought it to be its own price and portion. And so they would, if they did not lay aside all consideration, and suffer the thoughts of Eternal Bliss to slip out of their minds. It is a saying among the Jews, that when God first created Man, his stature was so tall, that he reached from heaven to earth, and could grasp all this world in his arms, as a very little thing. But post peccatum Deus eum minuit ad centum cubitos; after he sinned, God took him down to the height of an hundred cubits. And still as men grew worse and worse, they sunk lower, till they dwindled away, as we see by ourselves, almost to Nothing. The Moral of it is very true. And if the Christian Faith, like the breath of life wherewith God inspired Man at the first, did throughly possess and renew our Souls; we should grow up again to such an excellent pitch, as to be above all the Earth, and tread it under our feet. At the very entrance of it, we should be inflamed with a most vehement desire and hope to grow till we be above the heavens, and made associates with the Angels, and sit down with our Blessed Saviour in his Throne. And the lively hope of this will make us presently discharge ourselves of all those evil affections, which have degraded us and sunk us so low, that many men can scarce be discerned from the brutes that perish. They can speak, indeed; but that too is so sottishly unreasonable, as it only serves to proclaim into what a pitiful condition they are fallen. Out of which nothing but the Christian Faith can raise us; which delivered the Gentile world from their Idolatry, and purged their hearts, when they lay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Origen often speaks, in the most confused mixture of all filthiness and impurity. It retains its virtue still, did we but inliven it by such affectionate considerations as these. Which make us so ashamed to continue wallowing in the mire, that they will not suffer us to content ourselves with a mean degree of purity; but as he which called us is holy, so they press us to be holy in all manner of conversation. 1 Pet. i 15. V And can any man now imagine, there is no danger at all in resisting so mighty a motive as this, to all well-doing? or that a man shall be no more miserable after his neglect of such great Salvation, than he would have been if no such proposal had been made to him? Where have those men lived? what have they been thinking of all their days, into whose hearts such a belief can enter, that Christians may sin at as easy a rate as heathens? What? will despite done to such astonishing love of God to men, as is manifested to us, not at all inflame the reckoning? Can a man see the Kingdom of Heaven set open before his eyes, and offered to him; and after he hath so contemned it, as to prefer a little of this World before it, be used as favourably in hell, as if he had never heard of it? What doth our Saviour mean then, when he saith, It shall be more tolerable for Sodom and Gomorrah in the day of judgement, then for those places where the Gospel of God's grace was preached? This very thing will make the fire more devouring, to think for what poor pleasures or gains they set at nought so stupendious a grace; and that withal they have lost those things for which they lost Heaven. When they see how inconsiderable all their past delights were, it will make the madness seem greater, and the more distract and torment their enraged Minds, to think how dear they now pay for them. The miserable Soul will then continually pour upon itself the hottest and most scalding thoughts of its own gross stupidity, and senseless negligence. It will flame with anger and burning wrath against itself, for the frantic choice which it hath made. And rolling itself in the fire of its own fretful and impatient displeasure, will take such a furious revenge upon itself, as to become its own dreadful executioner. In this misery it will lie frying for ever; sibique perpetuum pabulum subministrabit, and afford to itself perpetual fuel, to keep alive the boiling rage and fierce displeasure it hath conceived against itself. The stings thereof will be sharper and more frequently returning, than any pain, which we are now sensible of, can represent. The flashes of Lightning are not so searching; and they will be as quick as the thoughts of a Spirit. And what the hideous and doleful groans of a Spirit are, we cannot tell; especially that lies under the load of this thought, that it might have been as happy as now it is miserable. You may take a review of what was said in the beginning concerning ETERNAL LIFE, and by that make some judgement of the Misery of those who are so unhappy as to lose it. They will be deprived of all that Bliss which the Souls and bodies of the just shall enjoy; and not be able to avoid the sorest pains, which even from thence will necessarily arise. For the greater you can suppose their knowledge of God to be in the other World, (which is the Life of pious Souls,) so mu●● the greater will their sorrow and heaviness be, to think that they have lost the favour of the Creator of the World, the Fountain of all Good. And when they behold the glory wherein the just appear with our Blessed Lord, this will be a new grief to them, and most miserably afflict their hearts; whensoever they think what praise is given to those holy men whom they despised, in what glory they shine, and unto what dignity they are preferred; and on the other side consider their own shame and reproach, and how vilely they lie under a perpetual curse, pronounced against them before Angels and men, by the Lord of all. And it will increase the torment, to consider that they are the cause of all this misery, which they have drawn upon themselves. Their negligence will come to mind, which gave no heed to the Divine illuminations. Their contumacy also, which resisted the Divine motions. Their horrid wickedness, into which they ran against the cries even of their own consciences. And these considerations they will not be able to avoid, nor put off the thoughts of the greatness of their misery. But they will stick close to them, and perpetually sting them; so that all their Knowledge, which is so comfortable to others, will breed in them the most exquisite grief and sorrow. This our Saviour means by outer darkness, into which they shall be cast. From whence we may guests in what conditions their Wills and their Affections must needs be: in which there will be no love of God at all; nothing, that we can conceive, but envy at the glory of the blessed; hatred of themselves, as the cause of all this mischief; vexation of heart, to see how great it is; and desperation of seeing it grow less. But I shall pursue it no farther, because it would take up too much room in this discourse, which already gins to grow too big. I shall only add, that none knows what flames the breath of the Lord will kindle. The power of his anger is inconceivable; especially when incensed by the slighting of his love. And therefore what can we say of the dolours which the fire that never goes out, and the worm that never dies, when they meet together, will cause both in the Souls and bodies of such contemptuous sinners? Who will begin then to wish they had never been acquainted with the glad tidings of Salvation; that so they might have lain in some more private corner of the miserable World, in a bed of softer and more gentle flames, and without that open disgrace to which they will be exposed. What an ease would they think it, if they might but have the favour to howl among the poor Indians, and shriek no louder than other wicked Pagans; and have no worse Devils to lash them then the lewd Mahometans, who never had a thought of any thing higher than a fleshly Paradise? And yet the Pagan's themselves thought their condition would be bad enough, if they lived impiously; and that it was impossible to escape a just punishment in another world. As appears, among a number of other records, from that discourse I mentioned of Gobryas; who saith the first place men come into when they depart this life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Field of truth. So called, because there Judges sit to examine how every one hath passed his life: and there is no way to evade their sentence by subterfuges or lies, (as his words are,) but they will dispose of all men with exact justice, according as they deserve. What they had some dark fancy of, is now plainly and clearly revealed unto us; who are instructed, that God hath appointed a day in the which he will judge the world in righteousness, by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. xvii. Act. 31. And therefore we ought to be afraid of treasuring up unto ourselves wrath against the day of wrath, and revelation of the righteous judgement of God; Who will render to every man according to his deeds: To them, who by patiented continuance in well-doing seek for glory, honour and immortality, eternal life: But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath; Tribulation and anguish upon every Soul of man that doth evil, of the Jew (we may say Christian) first, and also of the Gentile. two. Romans 5, 6, 7, 8, 9 VI Consider then, I beseech you, once more, (which is all the questions I shall ask,) what you are now resolved to do. Will you put it to the venture, whether you be immortally happy or no? Is it true that Jesus lives, and is the Lord of all, and will give Eternal life to his servants, worth more than all the pains they can take for it; but which cannot be won by trifling and careless endeavours; and yet offers itself graciously to those that will accept of it on most reasonable terms, which we cannot refuse without the greatest disrespect to God and danger to ourselves? Consider then, I beseech you, what is the wisest course for him to take that believes all this, and doth not think we have been all this time discoursing of a fiction. Is every man that reads these things resolved to become a new creature? and to say, as St. Paul did after he had seen our Saviour, Lord, what wouldst thou have me to do? or as the Israelites, who beheld no such sights as are set before our eyes, All that the Lord our God speaks to us, we will hear it and do it? O that there were such an heart, as it there follows, in every one of us, that we would mind these things, and no longer neglect such great Salvation! For what will become of us, if, being thus convinced what we ought to do, we should put away this Blessedness from us, and judge ourselves unworthy of Eternal life? God forbidden that we should be so wicked, and so miserable. Shall such glorious things, and so certain, be proposed to us, and few or none regard them? A Kingdom, a Crown of glory lie before us, and we scornfully overlook it? Woe be to us, that the Father from heaven should speak so often and so loudly, and we not hearken to his voice! That the Eternal Word should appear in glory, and we fools be taken more with fading beauties! That the Holy Ghost should descend from heaven, and the Devil still carry all before him! That the Lord Jesus should shed his precious blood for us, and we not part with a vile affection! What is become of our wit? where do our Souls dwell? or what company have they kept, that they are grown so void of all reason? Or do they think themselves so wise, that they have found something better than God? something more valuable than Eternal life, and more certain too? When did the World get itself made so great a Good? On what day was it that it engaged hereafter to be more constant to its Friends? Where are the Witnesses, and the Seal to this bond? Ah wretched fools that we are, to let our Souls be cheated so easily of such an happiness! or rather thus to impose upon ourselves with such weak and childish imaginations! Is any thing here grown so big, that we cannot see the disproportion between it and Heaven? or is this World of such grand concern to us, that we cannot be at leisure to hear what our Saviour offers us? Have we no greater regard to these Witnesses, then to suffer them to be baffled by every fleshly reasoning, though never so silly and inconsiderable? Let us bethink ourselves a little better. Let us do them so much right, as to examine them impartially; and than if they deserve not belief, let the Devil and the World take all. But if they declare beyond all exception, that Jesus is the Lord, and hath Eternal life, and will bestow it on those that obey him, let us not be so bold as to slight him any longer; but go and humbly tender our hearts to him, and give him thanks that he will accept them. Is his yoke, think you, uneasy, and his burden too great a load? What was the load than which he carried, when all our sins were laid upon him? what a yoke was the Cross itself, and all the indignities that he suffered? And yet for the joy that was set before him (and which he hath now set before us) he endured all with admirable patience. And indeed what can be too hard for him, who knows he labours for an infinite reward? Do we not all part with things very desirable, for a small gain we are to get by the exchange? And how earnest, how fierce are we to drive on such a bargain? How contentedly can the tradesman lose his dinner on the market-day, rather than lose a customer, by whom he hopes to gain a shilling? All the traffic in the world is carried on by giving one thing for another; and many times upon a little advantage. And therefore what makes us so unwilling to part with any thing in the world that God calls for, when he offers to give us goods of inestimable value in the room of it? It is not a small portion that he assures us in his love, but he says we shall inherit all things, and that for ever. When we have served him threescore years and ten, (and who is there, alas! that serves him so much?) he doth not promise to settle on us an estate of so little as fourscore score or an hundred years, of incomparable happiness in the next World; (though we count it no mean bargain here, to part with a Lease of 70 years for one of 80 that is of equal value;) but more than so many Ages, more than millions of lives, even an Eternal life with himself in the heavens. Is there not a vast difference? Is not the disparity inconceivable between what we lay out, and what we receive; and between the bargains we are so greedy of here, and this happy exchange which God offers us? Why then is it neglected, as if it were too dear at the rates on which it is proposed? Are we not willing to give so much for it? Or is not the security good which God gives us for those heavenly possessions? Look over the Evidences again which we have examined, and you will be ashamed to call them in question. And if you be satisfied, it will be a greater shame not to pursue this gainful purchase, with the same eagerness, care and diligence, that we do our several employments in this world. We ought to account that day best spent, not wherein we have got the most money, but wherein we have made some considerable improvement in true wisdom, and done some singular service to our Lord Jesus, who is our hope. And in all our external affairs let us exercise such justice, charity, thankfulness, and contented humility, that we may be able to say, if any body ask us what we are doing, We work for Eternity. And that we may do so, and not like Esau sell our inheritance for a mess of pottage, (which will not be worth the tears it will cost us in this world, if ever we reflect upon our folly,) let us often cast our eyes upon this Happiness, frequently meditate on the joy of our Lord, and study seriously those holy Writings, wherein these precious promises are recorded. The Jews are so proud of their Law, (which hath no such Jewels in it neither,) that they fancy the Angels contended with Moses about it; and would needs persuade him that it belonged to them * Pirke El●●zer Cap. XLVI. . I am sure St. Peter says, that those heavenly Ministers have so great a value for the Gospel, that they desire to look into these things: wondering that we Gentiles should be made, not only fellow-citizens with the Saints, but, equal to themselves. They rejoiced when they heard the good news, that our Lord was come down to men; and it seems he hath told us things beyond all their expectation. Shall not we then set a due esteem upon them, and look into them, and consider them, who have them so near unto us, and are so much concerned in them? Then it were better for us if we had no eyes, or if we lived in those places where no such things are to be seen: for none will be so miserable, as they that might have been exceeding happy, and chose to remain miserable; and that when so few thoughts would have secured their happiness. For there is no way to be undone, but only by not believing, or not considering the Gospel of God's grace. Secure but these two passages; and strict piety will necessarily be our employment, and Eternal Life our reward. No temptation will be strong enough to make us neglect our work; and, I am sure, faithful is he who hath promised, and will not fail to pay us more than our wages. VI And what now remains, but to put those in mind who obediently believe in the Lord Jesus, what cause they have to entertain themselves beforehand with great joy, in the comfortable expectation of God's mercy in Him to Eternal life? Let all his truehearted Disciples, who hear his voice, and follow him, rejoice; yea, let them be glad in him with exceeding joy. Let them say, O how great is the goodness of God how rich are those blessings which he hath laid up for them that love him! how exceeding great and precious are the promises he hath made them! Our calling in Christ Jesus, how high is it! what is there nobler than his kingdom and glory? To which also he hath called us, by glory and virtue. Heaven and earth concur in the most glorious and powerful manner to give us assurance, that it shall be well, exceeding well, with all those that love the Lord Jesus in sincerity. Why should we suffer ourselves then to be dejected at any accident in this world, which falls cross to us? Shall we take pet when any thing troubles us, and let our spirits die within us, who have such glorious hopes to live upon, and mightily support us? Jesus is alive: He is alive for evermore: And in him is Eternal life for all his followers. The Father, the Word, the Holy Ghost, are come to comfort us with this joyful news. The Water, the Blood, and the Spirit, all say the same; and ask us why we are so sad, when life and immortality is brought to light by the Gospel. It is the desire of the Lord Jesus, that we would not mourn; as though he still lay in his grave, and could do nothing for us. He is certainly risen, and gone into the heavens; where God hath made him exceeding glad with his countenance. And it will add to his joy, if it be capable of increase, to see us rejoice with joy unspeakable and full of glory. And therefore let us do him the honour, to glory in his holy Name: and let us say always, Blessed be the God and Father of our Lord Jesus Christ, which, according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead; to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for us. 1 Pet. i 3, 4. We ought to say so with joyful hearts, even when death itself approaches; which of all other is the most frightful Enemy of mankind, but is made our Friend by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light, through the Gospel. 2 Tim. i 10. Which hath given us, as the same Apostle saith, such everlasting consolation, that it would be a great reproach to it to receive Death timorously; which Wise men, before our Saviour came, concluded might be, for any thing they knew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the greatest of all goods. Our Lord assures us they were right in their conjectures; and hath made that certain, which Socrates (whose words those are) left doubtful. Plato Apolog. Socr. And therefore we ought not to leave the world, as if it were the greatest unhappiness that could befall us. It is for him only to fear death (as St. Cyprian speaks * L. de Mortalitate, p. 208. ) who would not go to Christ; and he only hath reason to be unwilling to go to Christ, who doth not believe he shall begin to reign with him. This is the only thing (as he writes a little after) which makes men take death so heavily, quia fides deest, because Faith is wanting; because they do not believe those things are true, which He who is Truth itself hath promised: But though they give credit to what a grave and laudable person promises, they are wavering about that which God saith, and receive it with an incredulous mind. For if they believed, they would entertain that which now seems dreadful, as St. Greg. Nazianzen * Orat. xviii. p. 284. says that blessed Martyr did; whose Death he doubts whether he should call his departure from this life, or rather, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his departure of God, or the fulfilling of his desire. And thus (if we may believe Calcidius) the famous Trismegistus died, Fr. Archangel. Dogm. Cabalistica. saying to his Son that stood by him, My Son, hitherto I have lived an exile from my country; but now I am going safe thither. And therefore when, a little while hence, I shall be freed from the chain of this body, see that you do not bewail me as if I was dead. For I am only returning to that most excellent blessed City; whither the Citizens cannot arrive, unless they take death in their way. There God only is the Governor in chief; who entertains his Citizens with a marvellous sweetness: in comparison with which, that which we now call Life, is rather to be termed Death. And what if, in our passage to it, we should fall into divers temptations, or trials of our sincere affection to the Lord Jesus? There is no reason that this should dishearten us, and deaden our spirits: For it is the singular privilege of a Christian, to rejoice in the Lord always, (iv. Phil. 4.) especially when he suffers for righteousness sake. In that case the Apostles thought it an honour, that they were counted worthy to be beaten, and suffer shame for his Name. v. Act. 41. And St. James thought their example was not unimitable by other Christians, to whom he saith, i 2. My Brethren, count it all joy, when ye fall into divers temptations. And so they did, as you read in the Epistle to the Christian Hebrews; of whom the Apostle gives this testimony, x. 34. Ye took joyfully the spoiling of your goods, knowing in yourselves, that you have in heaven a better and enduring substance. This consideration made them look upon the rapine, which the seditious people committed in their houses, without that dejection which on such occasions appears in other countenances. And yet they were men like ourselves, who walked by faith, and not by sight; that is, did not enjoy the thing itself which they expected. 2 Cor. v. 7. And therefore what should hinder the same effect in our hearts, if we believe as they did? And to show the mighty power of this heavenly principle, these three things may be here pertinently noted, out of the records they have left us of their spirit in all their sufferings. I. And first, I find, that when the heaviest cross lay upon them, the sense they had of things to come supported them under it with admirable resolution. This was the least effect of their holy Faith; which made them, when the hearts of others sunk under the load, and fell down, as we say, into their knees, stand like a strong pillar, which bears up the whole weight of the house, and never yield at all. The thoughts of what our Lord had promised, not only preserved them from murmuring and repining at their present condition (knowing what good provision he had made for them hereafter,) but from fainting, and being sluggish in their Ministry. For which cause we faint not, or do not grow lazy, saith St. Paul: (knowing, that is, that he who raised up the Lord Jesus, would raise up them also:) for though our outward man perish, (or wear away,) yet the inward man is renewed (or grows more youthful) day by day. 2 Cor. iv. 14, 16. And (2.) this faith also preserved them from swooning fear, either of disgrace, or pain, or death; being in nothing terrified by their adversaries: (saith the same Apostle i. Phil. 28.) who, seeing them undaunted under all their sufferings, had reason to look upon this as an evident token of their perdition, and of the Salvation God would give to these his valiant Champions. And (3.) from sorrowing also, and lamenting the loss of any thing; because this Good, they found, was still secure. 2 Cor. vi. 10. Which made them, as he there saith again, to be always full of joy, though in the eye of the world they looked very sorrowfully. And so (lastly) they kept their steadfastness, and turned not away from the holy commandment delivered unto them. Whereby they marvellously promoted Christianity: And the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that they had suffered a while, made them perfect, established, strengthened, settled them. 1 Pet. v. 10. II. But the hope of Eternal life did not merely support and uphold their spirits; it wonderfully refreshed and comforted them in all their afflictions: so that they durst confidently promise to all other suffering Christians the same heavenly comforts from God. Who comforteth us (saith St. Paul) in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. And our hope of you is steadfast, knowing that as you are partakers of the sufferings, so shall ye be also of the consolation. 2 Cor. i 4, 7. Their comfort and rejoicing was, the testimony of their conscience, that they acted sincerely; (ver. 12.) and that they served a good Master, who had promised them better far in the next World, where he reigns in full power and glory. His Kingdom, they knew, was not of this World, even as he was not of the World; and therefore they did not expect he should give them a portion of good things here. No; He told them plainly, in the World ye shall have tribulation; but adds in the same breath, be of good cheer, I have overcome the World. xuj. Joh. 33. III. Which victory of his over death and the grave encouraged them to follow him in all their tribulations, not merely with simple comfort, but with joy, as I have observed already; and more than that, made them exceeding glad, and even shout for joy. So our Saviour himself required them to do, when they were reviled and persecuted for his Name sake. v. Matt. 12. Rejoice, and be exceeding glad: for great is your reward in heaven. And so they did, as St. Paul tells us v. Rom. 2, 3. We rejoice in hope of the glory of God; and not only so, but we glory in tribulations also. For they had this strong consolation, as the Divine Writer to the Hebrews calls it; First, that nothing, either in this World or the other, could take away that heavenly Good from them. As St. Paul also testifies in that triumph of his, viij. Rom. 38, 39 I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord. When their goods were taken away, they could make their boast in Christ, and say, Our inheritance is immovable. When they were driven from house and home, (as we speak,) they could triumph, and say, Our house is eternal in the heavens, from which none can exclude us. When they were in pain, they still remembered our Saviour's own words, Your joy shall no man take from you. In death itself they could glory, and say, Jesus, our Life, dies not; and because he lives, we shall live also. And (2.) as they knew they could not lose their future Happiness, so they knew it to be incomparably greater than all their sufferings. viij. Rom. 18. For I reckon, that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. 2 Cor. iv. 17. Where there is a Third Reason of their exceeding great joy; because these afflictions, which they endured for Christ's sake, would increase their glory hereafter, and make their crown beyond all expression heavier. And more than that, (4.) hereby not only their present afflictions were alleviated and seemed trivial; but they gave them a clearer sight of that most excellent glory beforehand: while they looked not (as it there follows ver. 18.) at the things which are seen, but at the things which are not seen; The removal of these things here below from before their eyes, fixed them more steadfastly on the invisible World. Now their joy was full, as our Saviour speaks xuj. Joh. 24. now it overflowed; when all things else had forsaken them, and nothing else but those unseen enjoyments remained to comfort them. This heavenly glory shone brightest in the dark and horrible pit: where their afflictions brought them sweeter contentment, than ever was the fruit of any earthly pleasure. And so we may still hope, that when other things, by any calamity in this world, stand afar off, and can do nothing for us; there will be the more room for the thoughts and sense of this future bliss, to spread itself, and fill the whole capacity of pious hearts. Then they will be most at leisure; then invisible things will seem most real; then they will most strongly affect the heart: so that they will not be the worse for their afflictions, but the better; and their pains will but bring them the sooner to heavenly joys. And should not our Faith work thus mightily in our hearts, at least supporting us with true satisfaction under all our troubles, it would be an exceeding great shame to us: when we consider with what resolution, courage and cheerfulness, they, whose knowledge of heavenly things was darker than ours, received the most dreadful sufferings, even death itself, before the coming of our Saviour. The Mother and her seven Sons, whose story is recorded in the second Book of the Maccabees, Chap. seven. are a famous instance of this; who in hope of a blessed Resurrection, when the belief of it stood on a feebler foundation than ours, offered themselves to the sharpest torments, rather than break the Law of their Creator. Neither the Strappado, nor the Wheel to rack their joints, nor Hooks of iron to tear their flesh, nor the fury of wild Beasts, nor boiling Caldrons, nor the fiercest Fires, no evil present, no evil to come, could move the hearts of these young men, who were in their flourishing years; or make them yield a jot to the wicked tyrant, who would have had them transgress the Ordinances of Moses. They are the words of that great man, Orat. xxii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 401, etc. St. Gregory Nazianzen; who hath admirably summed up their speeches, in an Oration of his which he made in their commendation: where he proceeds in this manner. One of the Brethren spoke in one fashion, and the rest in another; according as the words of the Tyrant, or the order of their sufferings, gave occasion. But to comprise all in a little compass, this was the substance of what they said. O King Antiochus, and all you that are here present, be it known unto you that we have one King, even God Almighty, from whom we come, and unto whom we must return. And we have one Lawgiver, Moses, whom we will never betray nor reproach; though another Antiochus, more fierce and severe than thou, should threaten us. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Our only security is, to keep the commandment; and not to break the law whereby we are guarded. Our only glory is, for such great things to despise all glory beside. Our only riches are, the hopes we have hereafter. Our only fear, lest we should fear any thing more than God. With these reasons we now come armed into the field of danger. We are but young, it is true, and this World is sweet; our native Country, our Friends, our Kindred, our dear Companions, invite us to stay with them. But none of them are so sweet as God, none so dear as those very dangers, which we expose ourselves unto for virtue's sake. Harbour no such thoughts, we humbly beseech you; for there is another World also which expects us, more lofty and durable by far than all that we behold in this. Jerusalem that is above is our Country; which not Antiochus can besiege, no power on earth can touch or endanger. All those that are born of God, are our Kindred: the Prophets and Patriarches our Friends, from whom we have received a pattern of piety. And our Companions are all those who hazard themselves with us this day, and are our contemporaries in constant suffering. Heaven is more glorious than our Temple itself: the Choir of Angels infinitely beyond our solemn Assemblies: And there is one great Mystery, GOD himself, whom all our sacred Mysteries here respect. And therefore cease to make us any more offers and promises of little things, which are nothing worth. We love not those shameful honours, which we shall get by denying God. We were not bred to make such unthrifty bargains; and cannot traffic with thee on such base and ignoble terms. And therefore cease also to threaten us; or we can return more dreadful threaten, which will reprove thy weakness. For know that we have a fire, into which to throw our Persecutors. Dost thou think thou hast to do with Gentile people? Those, it is true, thou hast overcome: they have yielded to thy threaten and power. And no wonder; for they did not fight for such glorious things as we. They only defended their cities and goods; but we defend the Law of the most High. Thou opposest thyself now against the Tables writ with the finger of God; against the most holy and divine Service; against the Rites of our country, which reason and time have made honourable; against seven Brethren, who are linked together by one Soul; whom it is no such mighty business to overcome, but to be worsted by them will be most shameful. And be assured, we will set up seven Monuments of thy disgrace: for we are the progeny and disciples of those who were led by a pillar of fire and a cloud; to whom the Sea parted itself, and the Sun stood still, and Bread reigned down from heaven; and who triumphed over mighty kings, by prayer and lifting up their hands to heaven. And to say something that comes within the compass of thy knowledge, we are bred up under Eleazar, whose fortitude and courage thou art not ignorant of. The Father led the way; the Sons follow him to the like combat. Therefore it is to no purpose, to add any more threaten: we can suffer greater things than those thou speakest of. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, There are none more valiant than they that are ready to endure all things. Why do you delay to begin your cruelty? what do you stay for, or expect? Do you think we may change our minds, and recant? No; we protest again and again, we will never eat impure flesh: we will never break the Law of our God. Thou shalt sooner turn to our Religion, than we to thine. Let hotter fires be kindled; let more ravenous beasts be brought forth; let more exquisite torments be invented: in short, either devise some new punishment, or know that we despise these that are before us. These, saith he, were their words to the Tyrant; in the relation of which I am wonderfully delighted. And then embracing and kissing one another, with no less cheerfulness then if they had been come to receive their reward, Let us go, said they with a loud voice, let us go to meet these dangers. Let us make haste, while the Tyrant is hot and chafes; lest he cool again, and we lose the Salvation. What though it cost us our lives? must not we leave them some time or other? must we not pay the debt we own to Nature? Let us convert then a necessity, into our choice and a glory. Let us deceive the grave; and make that peculiar, which is common. By death, let us make a purchase of life. Let none of us faint in our undertaking, nor be desirous to live here any longer. Let us make the Tyrant despair of moving others, by seeing our constancy. Let him appoint our sufferings, we will put an end to them. Let us make it appear that, as we are Brethren by birth, so we are in all things else; not excepting death. Such was the resolution, saith he, of these men; who did not serve pleasure, nor suffered themselves to be governed by their passions: but purified their bodies and their spirits, and in this manner were translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to that life which is incapable of any passion, and free from all the troubles and miseries to which here we are exposed. It would be too long to relate the speech of the Mother; who likewise gave an illustrious testimony of her faith in God, and hath left a rare example, to all posterity, of constancy and patience under the greatest sufferings. The Apostle himself hath perpetuated their Memory in his Epistle to the Hebrews, and made it sacred to all generations. Where it will stand to our great confusion, if we should not learn of those who had so great a Faith, under so dark a revelation. What would not these persons have done, saith the forenamed Father, if they had lived in our times; who were so courageous before the sufferings of Christ, and the glory (I may add) that followed after? If without example they behaved themselves so undauntedly; what rare Souls would they have been with one; especially with the example of Christ Jesus? Such we ought to strive to be, not only as they were, but as we conceive they would have been under our Master. Strengthened, I mean, as St. Paul speaks, with all might according to his glorious power, unto all patience and long-suffering with joyfulness; giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in light. i Col. 11, 12. And so we shall, if the same spirit of faith be in us that was in them. For it tells us how Jesus went this way to heaven; and that if we overcome, we shall shine with him in his glory, and sit down with him in his throne, and inherit all things. There need no more be said to encourage even those Christians who have been most delicately bred, or that are of the tenderer Sex, to wade through the greatest difficulties. Let them but look up unto Jesus, and He will inflame them with such ardent love, that they will be glad to follow him to his Cross, if they must go that way to come where He is. This moved Dorotheus and divers other Courtiers, (who, as Eusebius * L. viij. Eccles. Histor. c. 6. reports, were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Emperor's Bedchamber, and in such high favour, that they were no less beloved than if they had been the emperor's own children,) to prefer the reproaches and pains of piety, and the new-devised deaths they were to suffer for its sake, before all the glory and delights wherein they lived. And St. Peter, we are told by Clemens Alexandrinus * L. seven. Stromat. p. 756. , seeing his own Wife led to death, rejoiced at the grace to which she was called; thinking now she was upon her return home. And cheerfully exhorting her to proceed to the execution, he called her by her name, saying only these few words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, REMEMBER THE LORD. That was sufficient, he knew, to make her constant and courageous: It being a faithful saying, (an undoubted principle of Christianity, on which we may ever safely build,) For if we be dead with him, we shall also live with him: if we suffer with him, we shall also reign with him. 2 Tim. two. 11, 12. And it was no less steadfastly believed, that they who suffered with him should also reign with him in a greater glory than others; as we heard before from St. Paul, who saith, their afflictions would work for them a most ponderous crown of glory. Nay, they gave the like encouragement to all those who did any eminent service to our Blessed Lord. They that laboured hard, for instance, in the Word and Doctrine, St. Paul saith, were worthy of double honour, or reward, in this World. 1 Tim. v. 17. Which few receiving, (but quite contrary, they were least esteemed, as he himself found by experience, who took the most pains,) there was the greater reason to hope to find it in another life: when the chief Shepherd appearing, they were sure to receive an excellent crown of glory. 1 Pet. v. 4. To every Saint our Lord promises a crown of glory: (as those crowns were wont to be called, that they used in times of greatest joy:) the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it (which is never used in any other place of Scripture, and is that whereby some of the crowns given to persons of desert in other Nations are called,) denotes, I think, something extraordinary in the glory of those good Shepherds, who fed the flock of God according to the directions the Apostle had been giving them. The Martyrs, we are sure, expected it; who building on this foundation, that they who suffer with him, shall reign with him, gave God thanks when they received the sentence of death; and went to the execution singing; and expired with hymns in their mouths; and exhorted others, in the midst of their torments, to the like cheerful constancy. Of all which I could produce instances out of the Ecclesiastical story; but I shall only set down that of Liberatus and his Monks. Who defending the Christian Faith against the Heresy of Arius, when they were condemned to be thrown bound into a ship full of faggots, and there to be burnt in the midst of the Sea, sang aloud this hymn; Victor Uticensis L. iv. Vandal. Persec. Glory be to God in the highest. Behold, now is the acceptable time: Behold, now is the day of Salvation; in which we suffer punishment for the faith of our God. And why should not this faith, much more easily, comfort us against the death of our dearest Friends; when we can reasonably hope they depart from us, to go into the eternal Happiness of a better World? Their gain is so great, which they have made by the exchange, that we ought not so heavily, as we are wont, to take our own loss. This Photius represents very handsomely to his Brother Tarasius; after he had said a great many other things, to stop the tears that he shed immoderately for a daughter who was dead. Suppose, saith he, Epist. ccxxxii. p. 352. thy Daughter should appear to thee, and, taking thee by the hand, should kiss it with a cheerful and smiling countenance, saying, My Father, why dost thou afflict thyself in this manner? why dost thou bemoan me, as if I was gone to an evil condition? My lot is fallen unto me in Paradise; a place most sweet to behold, and far sweeter to enjoy: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the experiment exceeds all belief. Into this the crooked Serpent cannot wind himself, as he did into that of our Forefathers; nor so much as whisper any of his deceitful temptations. There is none among us, but whose Mind is impregnable, and cannot be overcome by any artifice; nor can we desire to be gratified with any greater good. For we are all of us wise, with the Divine and heavenly wisdom; and our whole life is a continued magnificent festival, in the enjoyment of infinite and unspeakable goods. Splendidly clothed, we see God in a splendid manner, (as far as man can see him;) and ravished with his inexplicable, inconceivable beauty, we rejoice always, and are never weary. Which abundant pleasure is the very perfection of love; and the power of enjoying accompanying love, begets that ineffable joy and exultation of spirit. So that now, while I converse with thee, a most mighty love to those things draws me away, and suffers me not to expound the least part of them. Thou, and my dear Mother, shall one day come thither; and then confess I have said very little of such great Goods; but accuse thyself very much for bewailing me, who happily enjoy them. Therefore, my dearest Father, let me go away with joy, and do not detain me any longer; lest thou suffer a greater loss, and for that be more bitterly afflicted. If thy Daughter, I say, could after this or the like sort speak to thee, wouldst thou not be ashamed to continue thy lamentations? and choose rather, with joy to let her go away rejoicing? Consider then, if upon a Child's saying such things, we should presently grow better, and be of good comfort; shall we, when our common Creator and Lord cries, He that believeth in me, though he die, yet shall he live; and, God hath prepared for them that love him such things as eye hath not seen, nor ear heard, neither have they entered into the heart of man; be nothing better for such joyful tidings, but, like infidels, go on still to increase our sad lamentations? We cannot answer this Question any other way, but by silence; or rather, cheerful thanksgivings to God, who hath given us such everlasting consolation, and good hope through his grace, as may well enable us to say in every other troublesome condition, Why art thou thus cast down, O my Soul? why art thou disquieted within me? Hope in God, and rejoice in his holy Name, who, thanks be to his goodness, giveth us the victory, through our Lord Jesus Christ. Let us shake hands with grief, sadness and sorrow; and leave them to those who have no hope of Eternal Life. Let us make our boast in the Lord, and say that He is good, for his mercy endureth for ever. Come, my Soul, what is it that afflicts thee? Will not the thoughts of the joys of heaven give thee ease, nay perfectly cure thee? Will not a sight of Jesus, sitting on the throne of his glory, revive thee? It is but a moment or two, and we shall be with him where he is. Let us have patience for a few days more of banishment from our heavenly country. Hold out, my Soul, for a short pilgrimage, and we shall arrive at our promised inheritance. Shall we bemoan ourselves thus miserably, for whom our God hath made such gracious provision? Shall we be weary, who want but a few steps, and we are at our eternal rest? Behold, behold thy Saviour: Yonder he is: I see him shining in his celestial glory. He looks upon me, methinks, and saith, Be of good cheer, for I am preparing a place for thee. Do we not forget, O my Soul, that Jesus is so highly advanced; when we suffer ourselves to be thus cast down and sadly dejected? Do we not reproach his memory, and, in effect, say too grossly, He is dead, He is not risen; who can choose but mourn and be sorrowful? For shame let us stay our tears, till the testimonies we have heard can be disproved; till it appear that Jesus is still in his grave, and these are Six false Witnesses, which stand up for him. But in the mean time let us rejoice, that they never yet could be confuted; but have born down all the opposition of the World and the Devil for more than Sixteen hundred years, to the eternal honour of Jesus. O sweet Name! why do we dishonour it with sour faces, and sad countenances, and a melancholic life? If he live, sure he will be as good as his word, that we shall live also. Let us never forget those words of grace, Because I live, ye shall live also. And let us never remember them, but with new delight. Let it delight us to repeat them a thousand times in a day. As long as we live, let us comfort ourselves with this; Our Lord hath said, Because I live, ye shall live also. Doth it not fill a Merchant's heart with joy, to hear that his Ship is arrived at a safe port; though many leagues from his own house? Doth not the Countryman look brisk when his Seedtime is good; though he must wait many weeks before he reap his desired Harvest? Let not us then be the only lumpish insensible things, who hear the joyful news that Jesus is alive, and safely arrived at our Father's house, where there are many Mansions. Let not us be so stupid as to be discontented, who have his word for it, that we shall live with him. But let us rejoice, and say as the Psalmist doth, (we have more reason for it, Psal. lvi. 10, 11. ) In God will I praise his word: in the Lord will I praise his word. In him have I put my trust: I will not be afraid what man, or any thing else, can do unto me. Jesus hath said I shall live: I will depend on his word; and expect, after all my toss up and down in this troublesome World, to land shortly in the Paradise of God. Paradise! O that comfortable word! that sweetest of all words! What should we not have given to hear of any hopes of it, if God had not promised it? And shall we now make light account of it? God forbidden. We will not sigh at the thoughts of death itself; seeing it is but the gate of Paradise. We will look upon it with a smile, and say it is welcome. We will tell it that it is a long-lookt-for friend; and bid it do its office, and make way for our entrance into the place that Jesus hath prepared for us. What though we have not much acquaintance with that World? what though it be a place where we never were; and from whence no Friend that is gone thither hath returned, to tell us what it is? Jesus knew it very well, (that's enough;) else he would not have endured so much for it. He is perfectly acquainted with it; for from thence he came, and there he is. And therefore let us not be timorous, when we think of removing to a strange country; but confidently rely on his knowledge more than our own. Let us remember the words of these Witnesses, which say, He is the Son of God, in whom is Eternal Life. Let us trust his judgement, who thought it more desirable to go away, though upon a Cross, then to stay here in the greatest pleasure. And since all these Witnesses say, He is in heaven; let us resolve that we will die looking up to him, and saying, Lord, remember it is the will of the Father, that we should have Everlasting Life. Thou thyself appearedst to St. Stephen, and madest him confident thou wilt receive our Spirit. The Holy Ghost, which is the Spirit of Truth, saith thou art glorified, and wilt glorify us with thyself. This thou hast preached to us. This thy Blood hath purchased for us. This thou didst rise again to prepare, against our coming to thee. This thy holy Apostles say thou sentest them to publish to the World. This thou hast made us believe, and wait for, and suffer for, and long to enjoy. O Dearest Lord, and most merciful Saviour, who art the true and faithful Witness, though we miserable sinners deserve to be denied, yet deny not thyself: let not the price of thy precious Blood be lost; let not the Word of the Father, of the Holy Ghost, thine own Word, fail. If thou art not alive, I am content to perish. But if thou art, as thou hast persuaded me; then I will not cease to call upon thee: I will die with these words in my mouth, and be confident thou wilt hear me, LORD JESUS, RECEIVE MY SPIRIT. Thus the blessed Martyr St. Stephen expired; looking up steadfastly unto Jesus, the Author and Finisher of our Faith, who then appeared in glory to him. Whose example all the rest of that Noble Army followed; triumphing over death, in an assured hope of immortal life. Which they had not the least doubt of, it is manifest from hence, that (as Clemens Alexandrinus observes * L. seven. Stromat. p. 756. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the very extremity of their torments they gave thanks to God, who they knew would reward their fidelity; having in this very way consecrated Jesus to the highest Office, of being the Finisher or Crowner of our Faith. Therefore their heart was glad, and their glory rejoiced: And they sang cheerfully, with the holy Psalmist, but with a far greater confidence; God shall redeem my Soul from the power of the grave, for he shall receive me. xlix. Psal. 15. And, O thou Lord, Greg. Naz. Orat. x. in Caesarium fratrem, p. 176. and Creator of all things, especially of this thy Workmanship! O thou God, and Father of thy Men! O thou Lord of life and death! O thou benefactor of Souls, and dispenser of all good things! O thou who didst form all things, and in due time, thou best knowest how in the depth of thy wisdom and administration, wilt transform us, by that Divine Artificer, the WORD! Receive me also hereafter, when thou seest most convenient; in the mean time governing me in this flesh, as long as it will be profitable. And receive me in thy fear, prepared, not disturbed, nor hanging back at the last day, and dragged by force from hence, (like the lovers of the World and the Flesh,) but cheerfully and willingly, unto that everlasting and blessed Life which is in Christ Jesus our Lord. And, Id. Orat. xlii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 696. O thou WORD of God thou Light! thou Life, and Wisdom and Power! (for I delight in all thy Names:) O thou Offspring and Image of that great Mind! O intellectual WORD, and visible Man, who upholdest all things by the word of thy power! May it now please thee to accept of this Book, (though not the first-fruits, yet the last perhaps that I may be able to offer thee,) both as a grateful acknowledgement for all thy benefits, and an humble supplication that I may have no other troubles, beside the necessary, sacred ones of my Charge. Stop the fury of any disease which may seize on me; or thy sentence, if I be removed by thee. And if thou art pleased to grant me a dissolution according to my desire, and I be received into the Heavenly Tabernacles; there I hope to offer acceptable Sacrifices to thee, at thy holy Altar, O FATHER, and WORD, and HOLY GHOST: for to thee belongs all Glory, Honour, and Dominion, for ever and ever. Amen. THE END. Books written by the Reverend Dr. Patrick, and Printed for Richard Royston at the Angel in Amen-corner. THE Christian Sacrifice: a Treatise showing the Necessity, End and Manner of receiving the holy Communion: together with suitable Prayers and Meditations for every Month in the Year; and the Principal Festivals in memory of our Blessed Saviour. In Four Parts. The Third Edition Corrected. The Devout Christian instructed how to Pray and give Thanks to God: Or a Book of Devotions for Families and particular persons in most of the concerns of Humane life. The 2. Edition, in Twelves. An Advice to a Friend. The 2. Edition, in Twelves. A Friendly Debate between a Conformist and a Nonconformist, in Octavo. In two Parts. The Witnesses to Christianity; or, The Certainty of our Faith and Hope: In a Discourse upon 1 S. John v. 7, 8. In two Parts, in Octavo, new. A Sermon Preached before the King on St. Stephen's day, Printed by His Majesty's special command.