Jesus and the resurrection justified by witnesses in heaven and in earth in two parts : the first shewing that Jesus is the Son of God, the second that in him we have eternall life / by Symon Patrick ...

TO THE READER.

I Have no other reason to give for ad∣ding 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 con∣clusion of the former Part of this Work) into the Testimony of these Divine Wit∣nesses, concerning ETERNALL LIFE.

The Hope of which is the most preci∣ous Legacy the Son of God hath left us; the Hindge upon which all Religion turns: without which it would be the greatest Vanity (as Lactantius often speaks) to obey the commands of Ver∣tue; for whose sake we must endure not onely many Labours, but ofttimes sore Calamities. We were born (as he discour∣ses elsewhere ) 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 ingages us in the greatest:) and therefore Immor∣tality is bestowed on us for a recompenc••, that, being made like to the Angels, we may serve the Father and Lord of all for ever, and be the Eternall 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 them∣selves to terrestriall and frail goods; and sunk their Souls, born to celestiall enjoy∣ments, into delights as deadly as they are muddy and dirty.

And it is the singular Priviledge of Christians, as I have demonstrated, to be assured of a Good so great, by so many most credible Witnesses: whose Testi∣mony 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 Bloud, and the Spirit, de∣clare so unanimously and so plainly, that the Lord Jesus will give Eternall Life to his followers; that what the Oratours said in flattery to the Athenians in the

time of the Chremonidian War, may in truth be said to us, if we alter but one word: that other things indeed are com∣mon to us with the rest of the World; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but the way that leads men to heaven is known to Christians alone. Who have a manifold grace be∣stowed on them; enjoying not onely a Promise of Eternall Life, (which the World never had before,) but that Pro∣mise attested by so many Witnesses: who tell us also, it is in the power of him that died for us, to conferr it on us; as well as to shew us by what means we may be∣come so exceeding Blessed.

The serious Reader, I doubt not, will be sensible of all this, when he hath peru∣sed 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 ex∣plain; 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 alledged by Saint Cyprian in his Book of the Ʋnity of the Catholick Church; to

shew how dangerous it is to break that Unity, by the clashing of our wills, which not onely coheres by celestiall Sacra∣ments, 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 hi tres unum sunt, And these three are one. By which that the Apo∣stie 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 no 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; then it is certain there are Three Persons, whose Es∣sence is one and the same. For else there would not be three Witnesses in heaven, but onely one: which would cross the de∣sign of the Apostle; whose scope is, to shew 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 suffici∣ent warrant to the Church, to express the distinction that is between them by this Name. Non quia Scriptura dicit, (as St. Augustine speaks concerning this very business,) sed quia Scriptura non contradi∣cit; Not because the Scripture saith they are Persons, but because the Scripture doth not say the contrary: but rather, I may adde, directs us to say they are, for the reason be∣fore mentioned.

When humane scant∣ness (as that Holy Doctour of the Church goes on) endeavoured to ex∣press in words that which it conceived in the secret of the mind concerning our Lord God the Creatour, it was a∣fraid 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 in∣to 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 there∣fore what three it should call them;

and it said, three Persons; (as the La∣tine Church speaks;) by which Name it would not have any diversity under∣stood, but onely singularity. That not onely Ʋnity should be there con∣ceived, 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 shewn, to acquiesce. We ought to de∣fend it, because it is the Catholick Faith, revealed in the Holy Scriptures; accor∣ding as they have been always understood by the Church of Christ. For it is suffici∣ent (as St. Gregory Nyssen excellently discourses against those that demanded more proof of these things) to the demon∣stration of this Doctrine, that we have a Tradition descended to us, like an inheri∣tance, by succession from the Apostles; and transmitted through the hands of holy men that followed them. They that will inno∣vate, 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

who is there so silly and brutish, as to think the Doctrine of the E∣vangelists and Apostles, and of those Lights that succeeded them in the Church, to be weaker then their Babble without demon∣stration?

But we shall not wholly avoid the im∣putation of folly, unless we also rest satis∣fied in this plain belief; not busying our selves in more curious enquiries. For the greatest Lights in the Church, I have shewn, 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 be∣comes Divines, not Philosophers. Lest, as Henricus à Gandava censures Albertus Magnus, (in his Book of Ecclesiasticall Writers,) whilst we follow too much the subtilty of secular Philosophy, we cloud the splendour of Theologicall 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 Es∣sence. There is nothing so much be∣comes us, when we think of God, as an holy fear and reverence, producing in us low thoughts of our selves. Without which

we are not like to be illuminated from a∣bove; nor can we, should we know ne∣ver 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 ETERNALL LIFE, it is certain, lies in that rode; which we shall be in danger to miss, if we give our selves too great a liberty of disputing a∣bout things so much above our reach. We ought to be aware of this artifice of the grand Deceiver: who is wont to draw us secretly from attending to our known duty, while we are amusing our selves with sublime speculations. Which the holy Fathers of the Church have careful∣ly observed, and caution'd us against by their severe reproofs. What means (saith Saint Gregory Nazianzen ) this ambiti∣ous 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, Conjugall affection, Vir∣ginity, are no longer praised. Feeding the

poor, Psalmody, Nocturnall stations, Tears are not now in request. We do not bring under the body by Fastings; 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 Originall, 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 sad∣ness, nor foolish pleasure, nor unchaste laugh∣ter, nor disorderly aspects, nor unsatiable hearing, nor immoderate talking, nor ab∣surd thoughts, nor any of those things by which the Evill one takes advantage against us to our ruine. There is nothing like to this; but quite contrary, we give liberty to other mens evill affections, and (like Prin∣ces when they have got the Victory) require nothing of them, but onely 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 notwithstan∣ding these reproaches of holy men, the humour propagated it self to after-times. For the cure or prevention of which, no∣thing

is so necessary to be believed and preserved perpetually in mind, as that Counsel which the same great Doctour gives in another place . 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Wouldst thou be a Divine, and worthy of God? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 blissfull sight of God; in which our knowledge of him will be perfected in the other World.

Of which Beatificall Vision I have not adventured to say much in the ensuing Treatise, because our manner of living (as Saint Augustine speaks in an Epistle of his upon this very subject) is of more con∣sideration in this inquiry, then our manner of speaking. Nam qui didicerunt à Domi∣no Jesu mites esse & humiles corde, plùs cogitando & orando proficiunt, quàm le∣gendo & audiendo. For they that have learned of the Lord Jesus to be lowly and humble in heart, profit more by meditation and prayer, then 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 rejoyce in it: And yet he mentions this as a speciall privi∣ledge belonging to us after the resurrecti∣on; when we shall not marry nor die any more, but be equall to the Angels, and be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Sons of God, being the chil∣dren of the Resurrection. xx. Luk. 35, 36. Just as it was with our Lord Christ him∣self, who was in a more speciall and ex∣cellent manner called the Son of God, af∣ter 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 glo∣ry. They shall be more nearly related to God, at the Resurrection, and resemble him more exactly; whose Image they now bear in Wisedom and Goodness. But

how much he will then impart of himself to us, the Apostles themselves were not a∣ble to inform us. We are now the Sons of God, faith Saint John 1 Ep. iii. 2. but it doth not yet appear 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, how we shall be the Sons of God, in the other world. We now find (I may adde by a parity of reason) a great pleasure in holy thoughts; we feel the joys of ardent love; are ra∣visht with the melody of Songs of praise, and with the sweet violence of a glance of light from heaven upon us; and we are fure 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 sa∣tisfaction 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 rejoyce (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 gi∣ven power to his Son Jesus, to make us more happy then 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 grea∣ter Motive can be thought of, to per∣swade us sincerely to embrace the Chri∣stian Religion; whose business it is, (as Lactantius concludes his Book of a Bles∣sed Life,) to direct us to the Eternall Rewards of the heavenly Treasure?

Of which that we may be capable, we must presently disingage our selves from the insnaring pleasures of this Life; which deceive mens Souls by their pernicious sweetness. And how great a felicity ought we to esteem it, to go, being delivered from the impu∣rities of this Earth, to that most equall 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 ce∣lestiall and eternall? None of the

sharpnesses and miseries which we en∣dure here, while we are employed in the works of righteousness, are in any manner to be compared with that re∣ward. Therefore if we will be wise, if we will be happy, let us propose the worst things, that can be, to our selves, and resolve to suffer them: since it is manifest, that this frail Pleasure we have here shall not be without punishment; nor Vertue without a divine reward. All mankind ought to endeavour, with all speed, to di∣rect themselves into the right way; that, having undertaken and perfor∣med the duties of a vertuous 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 per∣fection wherein we see it, beholding the Errours 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 de∣voutly obey. For He alone hath pur∣ged mens hearts by his truth, and set

due bounds to their desires and fears; shewing them the chiefest Good, to which they should tend, and the way whereby it may be attained. Nor hath He onely shewn it, but he hath gone before us in it; lest any should shun the course of Vertue, because of the difficulty that attends it. Let the way of perdition and deceit therefore be forsaken; in which death lies con∣cealed under the inticements of plea∣sure. And the nearer any man, by reason of his years, sees that day ap∣proaching in which he must depart 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 inno∣cent to his Judge; and not, as those whose minds are blinded, how he may satisfie his lusts more greedily before he go. Let every man deliver himself out of that gulph, while he may, while he hath some power; and convert to God with his whole Soul: that he may se∣curely expect that day, in which God, the Lord and Governour of the World, will judge every man's works and thoughts. Let him not onely neglect, but fly from, those things of which men are now so greedy. Let him look

upon his Soul as better then these fal∣lacious goods, whose possession is un∣certain and fading. For they go away continually, more swiftly then 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 Dig∣nity, nor in Kingly Power: these do not make us immortall. Let us give our mind to Righteousness, which a∣lone will be our inseparable Compa∣nion, 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 conquerours, and triumphing over the vanquisht adver∣sary, we may receive from our Lord the reward of Vertue, 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 then 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 onely in Men, but in Women and Children; as the great Athanasius justly glories. Who takes this to be

no small token of the abolishing death, (so that it had no power, but was indeed dead it self,) that it was contemned by all the Di∣sciples of Christ. Before whose Divine appearing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it was dreadfull to the Saints themselves, who bewailed and la∣mented those that died, as if they were lost. But since our Saviour rose from the dead, it is no longer terrible; but all that believe on him tread it under foot, as if it were nothing; and chuse 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 in∣corruptible

by the Resurrection. That Evill one, the Devill, 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 lookt on Death as very formidable; since they embraced his Faith and Doctrine, they do so much slight it, that they run chearfully to it, and become Witnes∣ses against him of our Saviour's Resur∣rection. 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 lawfull Prince hath vanquisht 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 over∣come by our Saviour, trampled upon by all his Disciples; who bearing wit∣ness 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 ab∣hors Death, and the dissolution of their Body; and therefore it is no small de∣monstration of our Saviour's victory o∣ver it, that he hath so changed the na∣ture of man, as to perswade even chil∣dren 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 cloath made of an Indian stone, which fire cannot burn; or that a mighty Tyrant, notwithstan∣ding all his forces, should on a sudden be subdued, and held in chains, by no vi∣sible power. Let him that doubts of either of these put on that cloath, or go into the Dominions of the Conquerour; 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 ma∣ny Martyrs of Jesus Christ, makes a doubt whether Death be destroyed, and a period put to his Kingdome; we can∣not blame his admiration at so great a

thing: provided he do not harden him∣self in infidelity, nor impudently op∣pose those things which are most evi∣dent. Let him, for his satisfaction, doe as he that would know whether such a Tyrant, as I now spoke of, be vanqui∣shed; go into the Conquerour's Coun∣try, 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. For many who were once not onely Ʋnbelievers, but Mockers, have afterwards believed; and so contemned Death, that they have be∣come 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 con∣sider what we say; they may, of Scoffers, become such zealous Assertours 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 resoluti∣on) 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 observes) talkt like Children about the Immortality of the Soul, in comparison with Christi∣ans. Among whom, saith he, boys and girls, and those Barbarians too, and the most despicable people, declare this truth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not so much by their discourses as by their deeds, which they perform by the power and coope∣ration of our Saviour. The Discourses of Aristotle about this matter are justly said by Saint Greg. Nazianzen to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because, as Jacobus Billi∣us hath demonstrated, he thought the Souls of men to be mortall. And accor∣dingly 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 , in the ma∣ny 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 Shoe∣makers, perswaded both Greeks, and Romans, and Egyptians, and all other Nations of mankind, to believe it. And you shall see, saith he, not onely the Doctours of the Church, but Smiths and Weavers, and other Artizans, both men and women, that understand these things. And not onely such people as live in cities, but poor country-men 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 some∣times speaks of great torments which the wicked endure in dark prisons; and de∣scribes their punishments to be dreadfull, by the sentence of impartiall Judges: and otherwhere he talks as if those Souls were at liberty to chuse 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 con∣trariety

of opinion is observed, and hand∣somely represented, by Eusebius , whose words I shall not transcribe. For we find the Philosophers talking so discon∣tentedly concerning the present state of mankind, who are subject, they say, to more calamities, and therefore in a worse condition, then 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 stedfast be∣lief 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 onely contented with their portion, though more calamitous in those days then any other mens; but also chearfull under the sorest burthens that oppressed them.

And though the ancient Hebrews were taught by holy men of God to know better then 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 verifi∣ed from the story of the Maeeabees:) yet it must be acknowledged, there was no par∣ticular promise made to them of Eternall Life, either before the giving of the Law, or in that Covenant made with them by Moses; nor any clear and express promise in after-times, untill the coming of our Lord Christ. Who hath made a New Co∣venant with us, which is established upon better promises then those in the Old, as the holy Writer to the Hebrews speaks, viii. 6. For the promises of the Covenant made with them by Moses were onely, that they should possess the land of Canaan, and lead a happy life there, while they obser∣ved his Precepts: But the promises of the Gospell 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 reade the Answer of Ger. Vossius to Ravenspergerus. Where he shews, that the ancient Doc∣tours, especially Saint Augustine, lookt upon the Old Testament as containing properly and directly the promises onely

of earthly and temporall things; which were the Figures of those that are celesti∣all and eternall. The words of Saint Au∣gustine are very memorable to this pur∣pose, in a little Book of his, 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 Te∣stament; in which that Grace is revealed, which was hid in the Old. God willing to shew, saith he, that even earthly and tempo∣rall 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 appa∣rently promised and given. Covertly in∣deed the New Testament was figuratively foretold in all those things, and was un∣derstood by a few, whom the same Grace was pleased to honour with the gift of pro∣phecy.

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 lockt up in se∣cret, are now laid open to the view of all: and so plainly revealed, that we reade of ETERNALL LIFE oftner in the New Testament, then 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 in∣to his marvellous light: whereby we see such things, as eye never saw; and see them so clearly, that we cannot reasona∣bly doubt of them. We enjoy the body of that, whereof they had but the sha∣dow. We have that in substance, which they had but in picture. The promise of that is ours, which they had onely in the type. We have the proof, the evi∣dence, the demonstration of that, which was onely represented to them in mysti∣call 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 sha∣dows, wherein these heavenly things were wrapt up and hidden, better then 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, eternall in the heavens. Into which he is entred as our Fore-runner, 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 un∣derstanding; that we may know what the hope of Christianity is, and how ex∣ceeding glorious that celestiall inheri∣tance, which he intends to divide a∣mong 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 ii. 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 spake as never man spake. Whose word of Salvation (as

his Gospell 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 wonderfull grace to obey his precepts. For by the oppositi∣on wherein this stands to the transgression and disobedience mentioned before a∣gainst Moses his Law, we are sufficiently informed wherein this neglect principally consists: viz. in the transgressing those bounds our Lord hath set us; and dis∣obeying those commands, to the obser∣vance of which he incites us by the pro∣mise of immortall Life.

It is a fearfull thing to think how mi∣serable they will be, who prove thus in∣considerate; 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 bles∣sed themselves in the outward enjoyment of these singular priviledges; they brag∣ged

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 indued with the spirit of faithfull 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 de∣luded at this day. Because God hath granted us the preeminence even above the Jews themselves; hath brought us in∣to 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 honou∣rable Name, as that of Christ: on whom they rest and rely as the Jews did on their Sacrifices; never thinking of being in∣dued with his blessed Nature and Spirit, and offering their Wills intirely 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 con∣sider the design of the Christian Faith.

Which will teach them, after a very few thoughts about it, that our Lord Jesus is the authour of eternall Salvation to those onely that obey him; (v. Heb. 9.) and will be so far from protecting others from destruction, that he himself will be revea∣led from heaven, with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Go∣spell of our Lord Jesus Christ. 2 Thess. i. 7, 8.

I end this Preface as St. Augustine be∣gins his third Chapter of his first Book of the Trinity, with the alteration of one word onely in the conclusion. Whoso∣ever reads this Book, where he is convin∣ced, let him go along with me: where he sticks, let him enquire with me: where he sees his own errour, 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 alway. 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.

Notes

• Lib. vi. c. 9. vii. 1.
• Lib. vii. 6.
• Athenzus in Deipno∣soph. L. vi. p. 250.
• Lib. vii. de Trinita∣te, cap. 4.
• Lib. iii. contra Eu∣nomium, p. 126.
• Orat. xxxiii. p. 533.
• Orat. xxix. p. 493.
• Epist. cxii. ad Paulinam.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. p. 80, &c.
• Lib. 1. Prapar. Evang. c. 4.
• Orat. xxxiii. p. 535.
• Lib. v. Therapen∣tices, p. 546. 556.
• Lib. xiii. Praepar. c. 16.
• Cap. xxiii.
• Epist. cxx. cap. 2, 3.